Sarga 1

11/28/2015 Valmiki Ramayana Bala Kanda Sarga 1
Book I : Bala Kanda Book Of Youthful Majesties

Chapter [Sarga] 1
Verses converted to UTF8: Sept 09
Introduction
Divine sage Narada arrives at the hermitage of Sage Valmiki in order to

enlighten him and keep him informed of his duty to author the epic poem Ramayana. In
the dialogue between these two sages, Valmiki elicits from Narada about most virtuous
person on earth, namely Rama. In this opening chapter, while eulogizing Rama Narada
gives an outline of Ramayana, truly highlighting those aspects that are the keynotes in
this epic, like virtuosity, generosity, morality, chastity and the like.
Valmiki Ramayana is said to have been composed basing on each of the twenty
four letters of Gayatri Hymn, and a thousand verses are arranged into one book under
the caption of each letter. Though that classification, or dividing verses into thousand
chapters is unavailable now, the twentyfour verses identified with the 24 letters of
Gayatri hymn, called as Gayatri Ramayana, is available and it is given in the endnote of
this page. In tune with the scheme of Gayatri, Ramayana starts the first verse with letter
ta an auspicious letter.
An Appeal to Readers
We have taken every care to present this translation truthfully, but when working
with machines, they start to exhibit their talents on the very first keystroke, like 'Auto
Correct, Auto Complete, Auto Insert etc.,' and thus start correcting words like 'high
souled one' to 'highsoled one...' and the like. So taking the maxim pramaado api
dhiimataam 'even the diligent may make mistakes...' we appeal to the readers to kindly
inform us if anything has gone wrong any where, typos, and 'is' becoming 'was', 'are'
becoming 'were' and the like, so that they will be corrected, true to the text and spirit of
Ramayana.
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तपः ा ाय िनरताम्
तप ी वा दाम्
वरम्
|
http://www.valmikiramayan.net/utf8/baala/sarga1/bala_1_frame.htm 1/47
नारदम्
प रप वा ीिकः मु
िन पु
ं
गवम्
|| १११
1. anvaya / parsing: tapasvii vaalmiikiH tapaH svaadhyaaya niratam
vaagvidaam varam muni pumgavam naaradam pari papracCha
1. tapasvii = sagacious thinker; vaalmikiH = Sage [Poet] Valmiki; tapaH = in
thoughtfulmeditation; and; sva adhyaaya = in self, study [of scriptures]; niratam =
always who is eternally studious in scriptures; and; vaak= in speaking [in
enunciation]; vidaam = among expert enunciators; varam = sublime one with
Narada; muni pungavam = with sage, paragon, with such a paragon sage Naarada;
naaradam = with [such a sage] Naarada; pari papracCha = verily [inquisitively,]
inquired about; [ellipt. sarva guNa samiSTi ruupam puruSam = all, merited
endowments, composite, in form about such a man.]
A thoughtfulmeditator, an eternally studious sage in scriptures about the Truth
and Untruth, a sagacious thinker, and a sublime enunciator among all expert
enunciators is Narada, and with such a Divine Sage Narada, the SagePoet Valmiki is
inquisitively enquiring about a man who is a composite for all merited endowments in
his form and calibre. [111]
The efficacy of Opening Verse
The very opening word tapaH has diverse meanings. In a way it means j~naana
acuity, and it is 'thinking' tap aalocane 'thinking on the Absolute, where that Absolute's
thinking itself is tapaH yasya j~naanam tapaH thus Narada is one who is a constant
thinker of the Absolute. Or, he who always practises kRîcChrandraaayaNaadi vrataH
nitya naimittika karma anuSTHaana paraH the rigorous practises enshrined in Vedas.
It means the Absolute itself tapaH para brahma shabda vaca, brahmai tad upaastvai tat
tapaH 'that which is contemplated upon that is tapaH, meaning Vedanta , Upanishads.
Let many Vedas are learnt and recited mechanically it becomes a rote learning, unless,
a thought is given as for what it is being recited, an on whom. Thus Narada has no rote
learning, but still trying to get full picture of that Absolute. And the swaadhyaya is
Veda, and its regular practise, tapo hi svaadhyaayaH. Veda itself is the Knowledge, that
is why it is said svadhyaan na pramiditavyam taittariiya upaniSad Then, it also means
as the Absolute. Thus Narada being a complete embodiment of Vedas, is the proper
sage to clear the doubts of Valmiki
The Divine Sage Narada is the brainchild of god Brahma brahma maanasa putra.
His name has meanings like naara =knowledge; da= awarder; naarada= the rain cloud.
Any cloud rains on its own without any requisition from Mother Earth. So Narada is
naaram dadaati iti naarada 'one who accords knowledge concerning the humans...' or,
naaram dyati khaNdati iti naarada 'one who annihilates the ignorance...' or, 'one who
accords knowledge about the Absolute, or Supreme Person. Though a Divine Sage,
having all these attributes, Narada has no conclusive information about hari liilaa
vibhuuti 'Supreme Person's playful acts...' hence he continuously and constantly

ponders over that Absolute to get the real essence of that Absolute, or Supreme Person.
This is for himself, and not in respect of his reacting with others.
Then this word vaak means: enunciator as given above; This word also means
Veda anaadi nidhano hi eSaa vaak utshRîSTaa Vedas emerged from that Absolute,
hence vaak is identifiable with that Absolute; and this is grammar vaak yoga
viddduSyati ca apashabde as such vaak is identifiable with grammar. And vaak vid
vareNya is 'one who has complete information derived from Vedas, or, one who
elucidates and enunciates what he has learned from Vedas to others...'
There are four epithets of Narada here: atha naaradasya catvaari visheShaNaani |
tathaa tapo nirati iti anena visheShaNena sarva saamarthyam pratipaaditam | sva
adhyaaya nirata iti anena yat ki~ncit vadati tat veda ukta dharma anuguNatayaa eva
vadati iti suucitam | vaak vidaam vara anena vaktRîtva~N pratipaaditam | muni
pungava iti anena atiindriya abhij~natvam suucitam | agre tri loka j~na iti anena
visheShaNena loka traya sa~ncaareNa pratyakShatayaa sat asat vastu abhisa~nj~natva~N
pratipaaditam | etai visheShaNaiH sarvaj~natvam sarva jana maanyatvam sarva
utkRîShTa mahaatmyam ca suucitam | taadRîsham naaradam bhagavaan vaalmiikiH
sarva guNa samiShTi ruupam pururaSham papRîccha dharmaakuutam
'By these four epithets of Narada, viz., tapo nirata because he is a 'thoughtful
thinker evermore...' his allexpertise in knowledge is proposed... svaadhyaaya nirata
because he is 'eternally studious sage in scriptures [about the Truth and Untruth...']
whatever the least he says it abides by the everlasting canonical sayings of Veda... vaak
vidaam vara because his sayings are rooted in canons he is the best enunciator and
elucidator... muni pungava because he is such a sublime sage he is transcendental... and
as a traveller among all the three worlds he is aware of Truth and Untruth... and with
such Sage Narada, Sage Valmiki enquired about a man, on earth, who is a composite in
his form, for all merited endowments...' Dharmaakuutam. This commentary is by
Tryambakaraaya Makhi [1690's to 1728] and this can be called not just yet another
commentary on Ramayana, but an Encyclopaedia of Indian Culture. This was published
under the scheme of 'Editing and Publication if Rare Manuscripts, Govt. of India,
Ministry of Scientific Research and Cultural Affairs' and it is available with Tanjore
Saraswati Mahal Library, Tanjavore, Tamil Nadu State, India.
There are numerous and voluminous commentaries on Ramayana, bulkier than
the epic itself, deciphering latent meanings of Ramayana as above. And to list a few of
many commentaries on Ramayana: 1] kataka vyaakhya, by shrii katata; 2] raamayaNa
tilakam raamaabhiraamii : by shrii naagojii bhaTT; 3] raamaayaNa bhuuSaNam by
shrii govindaraja; 4] raamaayaNa shiromaNi by shrii shivasahaaya; 5] raamaayaNa
tattva diipika by shrii maheshvara tiirtha; 6] raamaayaNa vyaakhya shrii
raamaanujaacaarya; 7] viveka tilaka by shrii varadaraaja; dharmaakuutam
tryambakaraaya makhii; raamaayaNa kuuTa vyaakhya by shrii raamaananda tiirtha...
and many, many more... Hence due to paucity of time we confine ourselves to some
references from some of the above, as it will be uncouth to go on dwelling one these
intricate derivation obtained by these great commentators.
This stanza equally applies to Sage Valmiki, the taught, by way of the use of
words tapaH, svaadhyaaya, tapasvii, thus both of them are experts in their own sphere
of teacherstudent relationship. The word tapaH denotes Vedas themselves, in which
both the Sages are wellversed, svaadhyaaya means, pondering over what that is learnt,
i.e. japa. tapasvii= sharanaagati Total renunciation of their selves in the Almighty.
Routine recitation of Vedas will become futile if an iota of inclination in the Almighty
and selfsurrender to that Almighty is not there. tasmaannyeaasam eShaam tapasam
atiriktam aahuH taittatriiya naaraayaNam 20 Hence, these two sages have
commenced to deliver Ramayana, which itself is the epic of virtuous living, to this
world.
That being so, Valmiki is asking the same Narada as to who is Absolutelike,
Absolutesimilar or comparable human, with some of many traits of that Absolute. For
this, Narada starts his narration with an exclamation bahavo durlabhaa ca guNaaH
kiirtitaa at seventh verse. Thus, there are bulky and voluminous commentaries on
Ramayana, bulkier than the epic itself, hence due to paucity of time, and in eagerness to
post the main epic firstly, let us take a pause in these declinations and niceties of
verbiage, as it will be uncouth to go on dwelling on these intricate derivation at that
staring itself.
However, the epic starts with the word auspicious word ta as said in ta kaaro
vighna naashakaH, ta kaaro saukhya daayakaH...
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कः नु
अ न् सांतम् लोकेगु
णवान्
कः च वीयवान् |
धम ः च कृ
त ः च स वा ो धृढ तः || ११२
2. asmin loke = in this, world; saampratam = presently; guNavaan =
principled person; kaH nu = who is, really; viiryavaan ca = potential one, also; kaH
= who is; dharma j~naH ca = conscientious, also; kRîta j~naH ca = what has been
done, knower of it [a redeemer,] also; satya vaakyaH = truth, speaker of [habitually
speaking the truth = truthteller]; dRîDha vrataH = determined in his deed.
"Who really is that person in this present world, who is principled and also a
potential one, a conscientious one, a redeemer, and also a truthteller and self
determined in his deed... [112]
In Sanskrit poems the poets are at liberty to use words at any place according to
exigencies of their metric rules. So, the order of words used by the poet called pada
vibhaaga , in this poem is like this
kaH nu asmin saampratam loke guNavaan kaH ca viiryavaan dharma j~naH ca
kRîta j~naH ca satya vaakyaH dhRîDha vrataH

We have not shown this division of words for all verses in a separate paragraph, but
separated them in the verse itself, [even if it gives a lowbrow reading,] for fear of repetitive
work.
These very words are to be reconnected by readers to derive a particular meaning
called anvyaya krama. By this process the words in this second verse will be connected like
this:
asmin loke saamprataam guNavaan kaH nu; viiryaaan ca kaH; dharmaj~naH
ca; kRîta j~naH ca; satya vaakyaH dRîDha vrataH; [ellipted]: kaH
Same words available in the verse but with changed placement. All the verses are
provided with wordtoword meanings in anvya krama, i.e., words parsed according to
Sanskrit way of reading and then meanings are given.
Further, we tried to give meanings in versebyverse in order to tell each on its own.
But at times, the meaning rolls into next foots. Then it is inevitable to push and pull the feet
of verses, up or down, to give a meaningful paragraph. Some of our readers are a little
confused about this arrangement. Hence we request you to go by the verse numbers in such
places, and there will be many such pulls and pushes as we go along.
The meter filling words like tu, hi ca, sma, ha, vai: paada puuraNe amara kosha do
not usually mean anything and they fitin as meter fillers, hence will be dropped in word
toword meanings. But if they are used specifically, they play havoc in rendering meaning.
Here the word dharmaj~na is used, which means, 'knower of rightness...' but when coupled
with ca it means 'also, the knower of wrongness... ' where the ca assumes the character of
'either...' and the use of numerous cas here in these questions of Valmiki, is to denote that
every questioned merit plusses itself into one human being. We are showing all the cas
and tus throughout, giving their meaning as 'also...' and they may be dropped, if need be,
in the gist of verse.
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चा र े
ण च को यु ः सव भू
ते
षु
को िहतः |
िव ान्
कः कः समथः च कः च एक ि य दशनः || ११३
3. kaH chaaritreNa ca yuktaH = who is, conductwise, also, blent with [good
conduct]; kaH sarva bhuuteSu hitaH = who is, in [respect of] all, beings, a benign
one; kaH vidvaan = who is, an adept one; samarthaH ca = an ablest one, also; kaH
ca eka priya darshanaH = who, also, uniquely, goodly, to look to.
"Who is he conductwise blent with goodconduct... who in respect of all beings
is benign... who is adept and also the ablest one... also uniquely good to look to... [11
3]
The adeptness of that person is in his knowing all the knowable aspects in this
world, and he must be able to retain that knowledge to translate into his deeds, not just to
sit back with his bookish knowledge, but with utmost practicality. His conductwise
character shall be acceptable i.e., by his lineage he shall be noble, by his education he must
be wellread, by his actions they must be conducive to norms laid down in Vedas, and thus
given any area, he should conduct himself properly. And he must be benign not only to
higherups but to lowly subjects, like Guha, Shabari et al., and he should deal with
wrongdoers and rightdoers conscientiously. Further, he in his mien he shall be pleasant,
but not an unsightly one. The word eka also means 'unique' and thus his complexion, facial,
physical structures etc., shall be unique and shall differ from ordinary beings. kShaNe
kShaNe yat navataam upaiti tadeva ruupam ramaNiiyataayaaH 'which / what / who gets
newness moment by moment, that alone is pleasant...'
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आ वान्
को िजत ोधो द् ु
यितमान्
कः अनसू यकः |
क िब ित देवाः च जात रोष संयु
गे
|| ११४
4. aatmavaan = courageous; kaH = who is; jita krodhaH = one who
controlled, his ire; dyutimaan = brilliant one; an asuuyakaH = not, jealous; kaH =
who is; jaata roSasya = caused, in whom anger when he is provoked; kasya =
whom; saMyuge = in war; devaaH ca = gods, even; bibhyati = are afraid.
"Who is that courageous one, who controlled his ire, who is brilliant, nonjealous
and even whom do the gods fear, when provoked to war... [114]
Here the word aatma is not the usual 'soul' but courage aatmaa jive dhRîtau dehe
svabhaave paramaatmani amara kosha and the word krodha is taken as the nominative of
other six negative attitudes ari SaT varga upalakshaNa kaama, krodha, lobha, moha,
mada, maatsarya 'desire, ire, avarice, fancy, defiance, conceit...' and by the coupling of
word ca with devaaH in devaaH ca it means that, 'not only the enemies like demons and
others... but 'also' the friendly gods too are afraid of his ire...' The 'nonjealous nature' is the
'God's tolerance of disloyalty...' and 'unlike the heavenly gods like Indra and others, who
will be intolerant of disloyalty...' this man in question shall be tolerant of disloyal persons,
subjects, or demons and shall be intolerant of them who go against the established
tradition.
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एतत्
इ ािम अहम्ोतु
म्परम्कौतू
हलम्िह मे |
महष म्समथ ऽिस ातु
म्
एवम्िवधम्नरम्|| ११५
5. etat aham shrotum icChaami = all this, I, to listen [from you,] wish to; me
kautuuhalam param hi = my, inquisitiveness; immense, indeed; mahaa RîrSe= Oh!
Great Sage Narada; tvam = you; evam vidham naram = [about] this, kind of, man;
j~nnaatum = to know of [him]; samarthaH asi = competent [mastermind,] you are.
"All this I wish to listen from you, oh! Great Sage, as you are a mastermind to
know this kind of man, and indeed my inquisitiveness is immense..." Thus Valmiki
enquired with Narada. [115]
Valmiki wanted to know about that man a man with godly qualities. Valmiki's
thinking aloud, about the qualities of his prospective hero of this epic, is the very opening
questions put to an Omniscient Sage Narada. Both the sages know of Rama and his deeds.
Even then Valmiki asks Narada, "who is that man with godly qualities?' If Narada tells that
Rama is Vishnu Himself, there is nothing left for Valmiki to compose his epic, because
there are numerous mythologies, puraaNas, that have already adored God Vishnu. If
Narada tells that Rama is soandso king, again Valmiki need not attempt to author about
some king, however great that king might be. As such, Valmiki wanted to know about a
human being with godly attributes, because many acts of Rama, like killing Vali, testing
Seetha's chastity, deserting her at the end etc. are both conducive and contradictory
puzzles.
The attributes of the hero of Ramayana, as required by Valmiki, are 16; sixteen in
number.1 guNavaan 2 viryavaan 3 dharmaj~naH 4 kRîtaj~naH 5 satya vaakyaH 6
dhRîDha vrataH 7 caaritra vaan 8 sarva bhuuteShu hitaH 9 vidvaan 10 samarthaH
11 priyadarshana 12 aatmavaan 13 jita krodhaH 14 dyutimaan 15 anasuuyakaH 16
bibhyatidevaaH These sixteen attributes are attributed to the sixteen phases of the Full
Moon, and Valmiki is about to picture Rama to be as pleasant as a fullmoon.
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ुा च एतत्
ि लोक ो वा ीकेः नारदो वचः |
ू
यताम्
इित च आमं ो वा म् अ वीत् || ११६
6. tri loka j~naH = three, worlds, preceptor of; naaradaH = Narada;
vaalmiikeH = of Valmiki; etat vachaH shrutvaa = all those, words, on listening;
shruuyataam = let it be heard; iti = thus; aamantrya cha = on beckoning [Valmiki,]
also; pra hRîSTaH = verily, gladly; vaakyam abraviit = sentence [words,] spoke.
On listening all those words of Valmiki, the preceptor of all the three worlds,
Sage Narada, said "let it be heard..." and beckoning at Sage Valmiki to listen
attentively, he spoke these words very gladly. [116]
The preceptor of three worlds, where the three worlds are bhuu loka, bhuvar loka,
suvar loka this world, the intermediary heaven, the heavens themselves.
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बहवो दु
लभाः च एव ये या कीितता गु
णाः |
मु
ने
व ािम अहम् बुद् ा तै
ःउ ः ू यताम् नरः || ११७
7. mune = oh, sage Valmiki; bahavaH = many [or, infinite merits]; dur
labhaaH = not, attainable, [unattainable by conscious development or effort]; ca eva
= also, that way [for ordinary humans]; ye guNaaH = which, merits; tvayaa
kiirtitaaH = by you, extolled; taiH yuktaH = those [facets,] one who has [the
possessor of those merits]; naraH = [of that] man; shruuyataam = I make it clear;
aham buddhvaa = I, having known [from Brahma]; vakshyaami = I speak on.

"Oh! Sage Valmiki, the merits which you have extolled are many, and
unattainable even for great emperors, let alone ordinary humans, and also infinite are
they... but, about such a man with such merits I will speak on... for I, having known
from Brahma of such a man, will make clear about that man..." Thus Narada started to
say. [117]
Narada came hither to impart the legend of Rama, as Brahma already imparted the
same to him, and wanted him to impart these very attributes to Valmiki to compose
Ramayana. It is a coincidence of interests Valmiki and those of Narada and Brahma.
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इ ाकुवंश भवो रामो नाम जनै

ः ु
तः |
िनयत आ ा महावीय द्
ु
यितमान्धृ
ितमान्
वशी || ११८
8. ikshvaaku vamshaH prabhavaH = Ikshwaku, dynasty, as his birthplace
[emerged from Ikshvaku dynasty]; raamaH naama = Rama, named; janaiH shrutaH
= by people, heard [by that name]; niyata aatmaa = controlled, souled
[conscientious]; mahaa viiryaH = highly valorous one; dyutimaan = resplendent
one; dhRîthimaan = steadfast; vashii = controller [of vice and vile [or,] senses.]
"One emerged from Ikshvaku dynasty and known to people as Rama by his
name, and he is conscientious, highly valorous, resplendent, steadfast and a controller
of vice and vile... and his own senses, as well... [118]
For the attributes explained by Narada there are some Vedanta imports. From niya
aatma to vashii these are the attributes of the Supreme Being, Absolute of Brahman.
swaruupa nirupaka lakshNaaH . This niyata aatmaa is 'immutable Absolute, this is the
postulate of any Upanishad: ya aatmaa apahata paapmaa virajo vimRîtyur vishoko... 87
1, Chaandoj~na Upanishad. mahaa viiryaH = acintya vividha vicitra shaktivataH Absolute
is Omnicompetent paraa asya shaktiH vividhaa iva shruuyate svaabhaavikii j~naana bala
kriyaa ca 68, Shwetaashvatara Upanishad. The word dyutimaan is for the attribute of Self
Resplendent Absolute, or, Resplendence of Consciousness. tam eva bhaantam anubhaati
sarvam tasya bhaasaa sarvam idam bhaati 211, Mundaka Upanishad. And the
dhRîthimaan is Sublime Bliss, according to Vyjanti dhRîtiH tu tuSTiH santoSaH and as
said in aanando brahama aanandaat eva khalu imaani bhuutaani jaayante 6, Taittariiya
Upanishad. Next, vashii Absolute is the Omnipotent on the entire Universe. eko vahii sarva
bhuuta antaraatmaa 2512, Katha Upanishad and sarvasya vashii sarvasya iishaanaH and
the like. The rest of the attributes of Rama as said by Narada are identifiable with the
causative factors of that Absolute in Creation, and the process of Creation is the self
expression of the Absolute.
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बु मान्
नीितमान्
वाङ् ी ीमान्
श ु
िनबहणः |
िवपु
लां
सो महाबा ः कं
बुीवो महाहनु
ः || ११९
9. budhimaan = an adept one; niitimaan = moralist; vaagmii = learned one;
shriimaan = propitious one; shatru nibharhaNaH = enemy, destroyer; vipula amsaH
= broad shouldered; mahaa baahuH = great, [lengthy] arms; kambu griivaH = neck
like a conchshell; mahaa hanuH = high cheek bones.
"He is an adept one, moralist, learned, propitious, and a destroyer of enemies.
His arms are lengthy, and his neck is like a conchshell, and cheekbones high... [119]
The Absolute is an adept one in creating the Creation yat sarvaj~naH sarva vit. He is
niitimaan one who maintains the rhythm of universe as said at eSa setuH vidharaNa eSaam
loka naama sambhedaaya... He is propitious because shriiH kaanti sampadoH
lakshmyaam... gleaming, glistering richness of prosperity emanates from him. The
following stanzas describe the physical qualities an Emperor should have by birth, as per
saamudrika shaastra, the physiognomic treatise of astroloj~n.
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महोर ो महेासो गू ढज ु ः अ र मः |
आजानु
बा ः सु
िशराः सु
ललाटः सु
िव मः || १११०
10. mahaa uraskaH = broad [lionlike,] chested; mahaa eSvaasaH = [one who
handles] long, bow; guuDha jatruH = concealed, collarbones [thick shouldered];
arim damaH = enemy, subjugator; aa jaanu baahuH = up to, knees, his arms
[lengthy armed]; su shiraaH = high [crowning] head; su lalaaTaH = with ample,
forehead; su vi kramaH = good, verily, pacer [lionlikepacer.]
"He is lionchested, thickshouldered, kneelength are his arms, and his is
longbow, an enemysubjugator, and his emperor's countenance is with a crowninghead
with an ample forehead, and his pacing is lionlike... [1110]
When his physique is extolled, suddenly a weapon is said, in saying that 'his is
longbow...' this is called prakrama bhanga doSa 'jumpcut in narration...' It is not so, his
lengthy arms are said firstly and those arms can wield a great bow that can eliminate
enemies, both physical and psychological ones like ariSaD varga shatru like desire, ire,
avarice, conceit etc., as detailed in verse 4 above.
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समः सम िवभ अं गः ि वणः तापवान् |

पीन व ा िवशाला ो ल ीवान्
शुभ ल णः || ११११
11. samaH = mediumsized [physically]; sama vibhakta aN^gaH =
symmetrically, divided [distributed, poised,] limbs; snigdha varNaH = soft
[glossily,] coloured [complexioned]; prataapavaan = courageous one [or,
resplendent one]; piina vakshaaH = sinew, chested; vishaala akshaH = wide, eyed;
lakshmiivaan = prosperous [personality]; shubha lakshaNaH = providential,
features.
"He is mediumsized physically, with limbs poised symmetrically, sinew
chested, wideeyed, complexioned glossily... he is a prosperous personality with all the
providential features, and thus he is selfresplendent... [1111]
Up to here the godly physical aspect bhagavad vigraha is explained that which is
perceptible by the adherents as said in Chaandoj~na Upanishad: ya eSo antaraaditye
hiraNmayaH puruSo dRîshyate... 166. From now on, the features that are reliable for
the adherers are said.
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धम ः स स ः च जानाम् च िहतेरतः |
यश ी ान सं
प ः शु
िचः व ः समािधमान्|| १११२
12. dharma j~naH = rectitude, knower, satya sandhaH ca = truth, bidden,
also; prajaanaam ca hitaH rathaH = in subject's, also, welfare, concerned; yashasvii
= glorious; j~naana sampannaH = in prudence, proficient; suchiH = clean [in
conduct]; vashyaH = selfcontrolled; samaadhimaan = diligent one.
"He is the knower of rectitude, bidden by the truth, also his concern is in the
welfare of subjects, proficient in prudence, clean in his conduct, selfcontrolled and a
diligent one, thus he is glorious... [1112]
Here to the compound satya sandhaH ca 'ca' is added, but here it means nothing
special but to plus the features into one man. At such places this can be dropped.
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जापित समः ीमान्

धता रपु
िनषू
दनः |
रि ता जीवलोक धम प र रि ता|| १११३
13. prajaa patiH samaH = people's, god [Omniscient, Brahma,] equals;
shriimaan = exalted one; dhaataa = sustainer [of all worlds]; ripuH ni SuudanaH =
enemy [enemies,] complete, eliminator; jiiva lokasya rakshitaaH = living beings,
worlds, a guardian of; dharmasya pari rakshitaaH = of probity, in entirety, guards.
"He equals the Omniscient, he is an exalted one for he is the sustainer of all
worlds, and he eliminates enemies completely, thus he is a guardian of all living beings
and he guards probity, in its entirety... [1113]
'These features show the aspects of Rama's incarnation...' Govindaraja. 'These
features are available only in the Supreme Person, but unobtainable in any other...'
Maheshvara Tiirtha. These two, Govindaraja and Maheshvara Tiirtha, and another Tilaka
are the three reputed commentators on Ramayana among many others.

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रि ता धम जन च रि ता |
वे
द वे
दा त ो धनु
र्
वे
दे
च िनि तः || १११४
14. svasya dharmasya rakshitaa = of his own, righteousness [selfrighteous,
champion; sva janasya ca rakshitaa = his own, people's [adherents', welfare,] also,
he is a champion of; veda veda aN^ga = in Vedas, Veda's, ancillaries; tatvaj~naH =
scholar in essence of [Vedas]; dhanur vede ca = in the science of archery, also;
niSTitaH = an expert.
"He is the champion of his own selfrighteousness and also champions for
adherent's welfare in the same righteousness, and he is a scholar in the essence of Veda
s and their ancillaries, too. He is an expert in dhanur Veda, the Art of Archery... [11
14]
These are the ancillary subjects of Vedas called anga part and upa anga subpart.
The main parts of Vedas are siksha ritual rigor vyakarana grammar chandas prosody
jyotish astroloj~n nirukta recital rules kalpa procedure rules. This apart, the dhanur veda
science of archery, itself is treated as 'an exclusive Veda taught to warriors...' The danur
Veda is not to be construed as simple bow and arrow and 'shooting the target' education. It
is a 'scripture on missiles' that existed in those ages.
Down the memory lane, O. A.Vijayan, the eminent Indian journalist has reflected in
The Illustrated Weekly of India, that the Soviet scholar Dr. A. A. Gorbovsky said in his
article with heading Ancient India may have had Narms , in the Statesman, with dateline
Moscow, Sept. 8, 1986. Among other things, the scientist observes by the stanzas that
describe the disaster caused by such astras, now loosely termed as a well crafted bow and
sky rocketing arrows, as below:
'A blazing shaft which possessed all the effulgence of smokeless fire was let off... all
directions were enveloped by darkness... the very elements seemed to be perturbed... the
sun seemed to turn... the universe, scorched with heat, seemed to be in fever... the
survivors lost their hair and nails... for years the sun and sky remained shrouded with
clouds...'
Thus the narration goes on. This is the account of Brahma astra, as in Maha Bharata,
the other Epic of India. Thus the Dhanur Veda may be taken as the canon of missile
sciences, which fortunately has not been handed over to the successive generations, lest
everything would have been annihilated by now. In Ramayana too, which is much earlier to
Mahabharata, there are elaborate accounts of such astras in the coming chapters. Sage
Vishvamitra, who is wellversed in warfare, gives many such weapons to Rama. For now,
these bow and arrow references may not be taken as those of Robin Hood.
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सव शा अथ त ो ृितमान्ितभानवान् |
सवलोक ि यः साधु
ः अदीनाअ ा िवच णः || १११५
15. sarva shaastra arthaH tattva j~naH = all, scriptures, their meaning, their
essence, knower of; smRîtimaan = one with excellent memory; pratibhaanavaan =
a brilliant one; sarva loka priyaH = all, worlds, esteemed by; saadhuH = gentle; a
diina aatmaa = not down, hearted [levelheaded even in severe trouble];
vichakSaNaH = clearheaded [in discriminating and distinguishing.]
"He is the knower of the meaning and essence of all the scriptures, excellent at
memory thus brilliant, and an esteemed one in all the worlds, gentle, levelheaded and
clearheaded in discriminating and distinguishing... [1115]
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सवदा अिभगतः स ः समुइव िस ु िभः |

अयः सवसमः च एव सदै
व ि य दशनः || १११६
16. samudra sindhubhiH iva = an ocean, by rivers, as with; sadbhiH = by
cleanminded ones; sarvadaa abhigataH = always, accessible; aaryaH = reachable
[or, reverential one]; sarva samaH ca eva = all, treats equally, also, thus; sadaa eva
priya darshanaH = ever, thus [the same,] pleasant, in look [ever a feast to eye.]
"Like an ocean that is reached by many rivers accesbly, that reverential one too is
always accessible and reachable by cleanminded ones, and he treats all equally, and
ever a feast to eye... [1116]
Here it is said 'he is reachable by all cleanminded ones...' sat pravartana, sad
budhhi... and those that approach him with a sacrilegious intent, will meet their end at his
hand. sarva samaH means, that he does not discriminate people by their caste, creed, or by
that individual's philosophy etc., like tribal boatman Guha, lowbirthed Shabari, and
nihilist Sage Jaabaali et al. jaati guNa vRîtti aadi bheda a+bhaavaat And the word eva in
saa eva priya darshanaH indicates 'always...' 'unvarying in his demeanour with anyone...'
Govindaraja. And by the simile of ocean to Rama, for rivers there is no other course except
an ocean; thus, the living beings, may it be humans or birds like Jataayu, have no other
recourse than Rama.
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स च सव गु
णोपे
तः कौस आनं द वधनः |
समुइव गा ीय धै
यण िहमवान्
इव || १११७
17. kausalya aananda vardhanaH = Kausalya's [his mother,] happiness, one
who betters; saH ca = he, also; sarva guNa upetaH = with all, [noble] merits,
embodied with; gaambhiirye samudra iva = in profundity, ocean, like his inmost
heart is unfathomable like an ocean; dhairyeNa hima vaan iva = by fortitude,

Himavanta, [Himalayan] mountain, like.
"He who betters the happiness of his mother Kausalya is an embodiment of all
noble merits, and in profundity he is like an unfathomable ocean, and by fortitude he is
unalterable like the kingly Himalayan mountain... [1117]
At times Rama is said to be 'the son of Kausalya...' than the son Dasharatha, because
the word Kausalya does not signify his mother alone, the daughter of King of Kosala, but it
has meanings like kshema, kushala, saamarthya, puNya, nipuNatva 'safeness, soundness,
capability, merit, expertise...' and this also signifies Queen Kausalya's worshipping of
Vishnu. When dynasty, valour, braveness etc., are said, Rama's name will be attached with
Dasharatha. An ocean is not a bottomless one but an unfathomable one. So also Rama's
heart has a reachable bottom, where pearls, gems, and other treasures of virtues are
abounding, and it can be reached with a heartily approach. For a hardhearted one Rama's
heart becomes an unfathomable abyss and he will get lost in it. girayoH varSha
dhaaraabhir haryamaanaa na vivyadhuH | abhibhuuya maanaa vyasanaiH yathaa
adhokShaja cetasaa || 'true devotees do not get hassled though subjected to many
problems, for they place their faith in the Supreme. Equally, mountains are unshaken
though battered by storms or lightings...' So, like a mountain he is unalterable and constant
for a true devotee. An icymountain is meltable by scorching sun, thus Rama also melts
down when his adherents are scorched with their problems.
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िव ुना स शो वीय सोमवत्ि य दशनः |

काल अि स शः ोधेमया पृी समः || १११८
धनदेन समः ागे स े धम इव अपरः |
18, 19a. viirye = in valour; vishNunaa sadRîshaH = with Vishnu,
comparable; somavat priya darshanaH = fullmoon like, attractive, in look; krodhe
= in anger; kaala agni sadRîshaH = era [ending,] fire, matchable to; kshamayaa
pRîthvii samaH = in perseverance, earth, equals with; tyage = in benevolence;
dhanadena samaH = Kubera [God of WealthManagement,] identical to; satye = in
candour; aparaH = here on earth [or, another]; dharma iva = like dharma = God
Probity, like.
"In valour Rama is comparable with Vishnu, and in his looks he is attractive like
fullmoon, he equals the earth in his perseverance, but he is matchable with eraendfire
in his wrath... and in benevolence he is identical to Kubera, God of Wealth
Management, and in his candour he is like Dharma itself, the other God Probity on
earth... [1118, 19a]
Here the 'valour' is to cause harm to enemy, while remaining himself unharmed...
svasya avikaara eva parasya vikaara aapadanam Rama Tilaka. 'Though Rama is Vishnu,
but by nature of his incarnation as human, he is different from Vishnu upaadhi bheda...
Hence Vishnu has become another entity than Rama... Or, his valour is selfsame to
Vishnu's valour because he is selfsame Vishnu...' Govindaraja. 'As there is none other in
similitude, he is compared Vishnu, insofar as valour is concerned...' Maheshvara Tiirtha.
Earth personally does not grieve when people tread on it, trample, dig, cut, or whatever is
done to her. Likewise Rama personally gets unaffected, whatever harm is done to him, but
he becomes wrathful, if that harm is committed to dharma.
Thitherto, the Bala Kanda is narrated by these narrations of sparkled in Ikshvaku
dynasty 'Rama's incarnation...' highly valorous, enemy subjugator... 'elimination of
demoness Tataka, subdual of the vanity of Parashu Rama...' propitious 'marriage with
Seetha, knows Art of Archery 'receiving missiles from Vishvamitra...' From now poet tells
the Ayodhya Kanda, and a gist of this magnum opus is given here itself. This narration is
known as baala raamayana samskhepa raamyana meaning that it is aimed at youngsters
as it has been told in an abridged version. In the endnote, details about this version and
still abridged version, called Gayatri Ramayana, are given.
Readers may find an inordinate use of ellipses in translation of the epic. But they are
'a must.' Pt. Satya Vrat, the author of Ramayana A Linguistic Study says: "Ellipsis is the
peculiarity of the style of the older works like Ramayana... their writings, as they stood,
yielded incomplete sense which has to be supplemented by adhyaadhaara, viz., supply of
words, that would fit in the context... Indeed, in most cases the ellipsis could be readily
understood and would suggest the word or words that would make it up...' We therefore
request the readers to go by the meaning of the context, than by the order of words, for
there is a saying... paaTha krame artha kramo baliiyaH... So, this adhyaadhaara, supply of
words, may not be that faithful while rendering from Sanskrit to English.
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तम्
एवम् गु
ण संप म् रामम् स परा मम् || १११९
ेम्ेगु णैः यु म्ि यम् दशरथः सु तम् |
कृ
तीनाम्िहतै
ः यु म्कृ ित ि य कां
यया || ११२०
यौव रा ेन संयो ु म्ऐ त्ी ा महीपितः |
19b, 20, 21a. mahii patiH dasarathaH = land, lord of king, Dasharatha; evam
guna sampannam = suchlike, merits, possessor of [Rama]; satya parakramam =
truthfulness, is his courage; shreSTa guNaiH yuktam = best, intrinsic values, one
who is embodied with; priyam = dear one [to Dasharatha]; prakRîtinaam hitaiH
yuktam = people's, in welfare of, having [ever involved in]; jyeSTham sutam =
eldest, son; tam ramam = such as he is, Rama be; prakRîti priya kaamyayaa =
country's, welfare, intending [to all intents and purposes of peoples welfare];
priityaa = affectionately; yauva raajyena = in young [crown,] princehood;
samyoktum = to conjoin to establish; icChhat = intended to.
"Rama being the possessor of suchlike merits, whose truthfulness alone is his
courage, embodied with best intrinsic values, ever involved in the welfare of people,
besides being the dear and eldest son of Dasharatha, and hence the king Dasharatha
affectionately intended to establish such a Rama as crown prince to all intents and
purposes of country's welfare...[1129b, 20, 21a]

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त अिभषे
क संभारान् ा भाया अथ कै
कयी || ११२१
पू
वम्
द वरा दे वी वरम्
एनम्अयाचत |
िववासनम्
च राम भरत अिभषे चनम्|| ११२२
21b, 22. atha = then; tasya = his Rama's; abhishheka sam bhaaraan =
anointment [as crown prince,] arrangements; dRîSThva = on seeing; puurvam datta
vara = once, she who is accorded, boons; bhaarya devi kaikeyi = [dear] wife, queen,
Kaikeyi; raamasya vi vaasanam = Rama's, without, place [displacement,
banishment]; bharatasya abhiSechanam ca = Bharata's, anointment, also; varam
enam = boons, from him [Dasharatha]; ayaachitaH = claimed.
"Then on seeing the arrangements for the anointment of Rama as crownprince,
Kaikeyi, the dear wife and a queen of Dasharatha, claimed boons that were once
accorded to her by Dasharatha, which are the banishment of Rama and anointment of
Bharata. [1221b 22]
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स स वचनात् राजा धम पाशेन सं

यतः |
िववासयामास सु
तम्
रामम् दशरथः ि यम्|| ११२३
23. saH raajaa dasharathaH = he, king, Dasharatha; satya vacanaat =
truthfulness, of [his plighted] word; dharma paashena = righteousness, by halter of;
samyataH = bound by; priyam sutam raamam = dear, son, Rama; vi vaasayaamaasa
= started to displace exiled to foprests.
"Bound by the truthfulness of his plighted word and by the halter of
righteousness that king Dasharatha exiled his dear son Rama to forests. [1123]
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स जगाम वनम्
वीरः ित ाम् अनुपालयन् |
िपतु
र्
वचन िनदशात्
कैके ाः ि य कारणात्|| ११२४
24. viiraH saH = brave one, he [that Rama]; kaikeyyaaH priya nkaaraNaat =
Kaikeyi, to appease, by reason of; pituH vacana nirdeshaat = by father's, verbal,
directive; pratij~naam = promise his own pledge to adhere to his father's word, or,
promise of his father to Kaikeyi; anu paalayan = to follow through; vanam jagaama
= to forests, repaired to.
"Such a brave one as he is, that Rama repaired to forest for the reason of
appeasing Kaikeyi, and as directed by the verbal directive of his father, and to follow
his father's word of honour. [1124]
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तम्जं तम्ि यो ाता ल णः अनु जगाम ह |

े
हात्िवनय सं
प ः सु
िम आनं द वधनः || ११२५
ातरम्दियतो ातुः सौ ा म्अनुदशयन् |
25, 26a. vinaya sampannaH = humbleness, abounding; bhraatuH dayitaH = to
brother Rama, fondly [to Rama]; priya bhraataa = dear [natural brotherly affection,]
brother; lakshmanaH = Lakshmana; sumitra ananda vardhanaH = [his mother]
Sumitra's, happiness, duly augmenting; saubhraatram anu darshayan = [ideals of]
brotherhood, exemplifying; vrajantam tam bhraataram = who is going, him [Rama,]
with brother [Rama]; snehaat anu jagaama ha = heartily, in tow, followed, indeed.
"In whom humbleness and the natural brotherly affection of a brother are
abounding, such a fondly younger brother of Rama, namely Lakshmana, indeed heartily
followed his forest going brother Rama, exemplifying the ideals of brotherhood, thus
augmenting the happiness of his mother Sumitra. [1125, 26a]
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राम दियता भाया िन म्ाण समा िहता || ११२६

जनक कु ले जाता दे
व माये
व िनिमता |
सव ल ण सं प ा नारीणाम् उ मा वधूः || ११२७
सीता अनु गता रामम् शिशनम्रोिहणी यथा |
26b, 27, 28a. raamasya dayitaa bhaarya = Rama', loving, wife; praaNa samaa
= life, like, [alter ego]; nityam hitaa = ever, amiable one; jankasya kule jaataa =
Janaka's, family, born in; nirmitaa deva maya iva = fashioned, by divine, marvel, as
though; sarva lakshaNa sampannaa = all, qualities, possessor of [befitting to an
ideal lady]; nariiNaam uttamaa = among ladies, the best one; vadhuu = daughterin
law [of Dasharatha]; siitha api = Seetha, even; rohiNii shashinam yathaa = Lady
Rohini, with Moon, as with; raamam anugataa = Rama, she followed.
"Seetha, the best one among ladies, a possessor of all best qualities befitting to an
ideal lady, the one who is as though fashioned by a Divine marvel, born in Janaka's
family and became Dasharatha's daughterinlaw, and she who is the loving wife and an
everamiable alter ego of Rama, even she followed Rama to forests, as with Lady
Rohini following the Moon... [1126b, 27, 28a]
Here deva maaya refers to many concepts. Vaishnavaite tenets tell that the word
deva is ascribable only to Vishnu, but not to other gods. Thus, this is Vishnu maya, when
He assumed an extraordinary female form called Mohini, when distributing amRîta, the
divine elixir, to gods and demons. Next is the form of Tilottama, a divine beauty to
hoodwink demons called Sunda and Upasunda. The other is Vishnu's liilaa shakti, which is
divinely fascinating. Yet another is grammatical connotation, maa yaa where, maa=
Goddess Lakshmi; yaa= who that is; meaning yaa siitaa saa maa= 'who is Goddess
Lakshmi... She is Seetha...' and this results in the saying: ati ruupavatii siitaa... ati
muurkhaH cha raavaNa 'While Seetha is an extraordinarily beauty, Ravana is an
eccentrically stupid...
The deities have their wives always with them. Chandra, the Moon has Rohini, a
conspicuous star, while Surya, Sun has Prabha, Sunshine. Minus these wives, their glow
and glitter is void. So also, Rama has an inseparable wife. Though Seetha and Lakshmana
were not exiled, they followed Rama out of concept of 'togetherness...'
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पौरै
ः अनुगतो दू
रम्
िप ा दशरथेन च || ११२८
गबे
र पु
रेसू
तम्गंगा कू
ले सजयत् |
गु
हम्
आसा धमा ा िनषाद अिधपितम् ि यम् || ११२९
गुहे
अन सिहतो रामो ल णे न च सीतया |
28b, 29, 30a. [That Rama while going to forests]; pauraiH = by citizens;
pitraa dasarathena ca = by father, Dasharatha, also; duuram = for a distance; anu
gataH = followed; dharmaatmaa raamaH = virtuesouled, Rama; gangaa kuule = on
River Ganga's, bank; sRîN^giberapure = in [town called] Sringaberapura;
nishhaada adhipatim = with tribal, chief; priyam = who likes Rama; guham = Guha;
asaadya = on getting at; guhena lakshmaNena siitayaa ca = with Guha, with
Lakshmana, with Seetha, also; sahitaH = teamed with; suutam = charioteer
[Sumantra]; vyasarjayat = left off.
"The citizens of Ayodhya and even his father Dasharatha have followed that
virtuesouled Rama for a distance when he started on his exile. Later Rama reached the
tribal chief named Guha, who has a liking for Rama, on the bank of River Ganga in a
town called Sringaberapura. And when Rama is teamed with Guha, Lakshmana and
Seetha, he left off the charioteer and a minister of his father who charioted them
thitherto, namely Sumantra. [1128b, 29, 30a]
Here while saying guhena saH hitaH raamaH can also be cleaved as guhena saH
hitaH = saH raamaH guhena hitaH 'he that Rama is sent, or sailed over Ganga by Guha...'
apart from the above. The word Sringaberapura means a township where the replicas of
stags with sets of antlers are prepared and placed at places in order to attract selfsame stags
or deer, and then the tribals can catch those animals. The word Guha means guhaati it
guhaH 'one who hordes/steals others' wealth by waylaying etc...' thus, though the tribal
chief is a lowly subject by birth and casteoriented activity, Rama has no aversion for such
subjects, because Guha reposes love in Rama. Govindaraja.

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00:00 00:27
तेवनेन वनम्
ग ा नदीः ती ा ब उदकाः || ११३०
िच कूटम्अनुा भर ाज शासनात् |
रं
यम् आवसथम् कृ ा रममाणा वनेयः || ११३१
देव ग व सं
काशाः त ते वसन् सुखम् |
30b, 31, 32a. te = they [the trio, Rama, Lakshmana, Seetha]; vanena vanam
gatvaa = from forest, to forest, on reaching; bahu udakaan nadiiH tiirtva = with
much [plethoric,] waters, rivers, on crossing; anu = later, in consequence;
bharadvaajasya shaasanaat = sage Bharadwaja's, by ordainment; chitrakuuTam
praapya = Chitrakuta, on arriving at [its hillside]; ramyam avasatham kRîtvaa =
handsome, cottage, on setting up; te = such as they are, [who have enjoyed every
comfort in Ayodhya]; trayaH = three of them [trio]; tatra = there [at Chitrakuta];
vane ramamaaNaa = in woods, while exuberating; deva gandharva samkaashaaH =
gods, celestials, similar to; sukham nyavasan = happily lived.
"That trio of Seetha, Rama and Lakshmana on treading forest after forest, and on
crossing rivers with plethoric waters, reached the hermitage of Sage Bharadwaja, and
by the ordainment of that sage they arrived at Chitrakuta, and setting up a handsome
cottage there, they who have enjoyed every comfort in Ayodhya enjoyed every comfort
here also in no less a degree and that trio lived happily and exuberated themselves in
woods at Chitrakuta, similar to gods and celestials... [1130b, 31, 32a]
In another way the meaning is: te avane 'they, protecting each other...' te
ramamaaNaaH ' those two Rama and Seetha, frolicsomely delighted, enjoyed the essence of
forestfaring...' saMkaashaa similar to Vishnu or Narayana's enjoyment of kriiDaa rasa 'the
essence of His playful acts...' and Lakshmana enjoyed the essence of his servitude sevaa
rasa and where deva = devii ca devaH ca devau 'either goddess or god... it but the
Almighty...' gandharva = gaanam dhaarayati iti gandharva jiivan muktaH salvedsoul,
thus Lakshmana rejoiced with his singing of saama gaana of Sama Veda....' And they
rejoiced without feeling any difference between city dwelling and forest dwelling... as every
part of Universe is theirs.
In another way tevane vanam gatvaa 'playfully, to forests, they went...' It is a play for
them to enter the forest to resolve the purpose of Ramayana and their incarnations.
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िच कूटम् गते
रामे
पुशोक आतु रः तथा || ११३२
राजा दशरथः गम्जगाम िवलपन् सु तम् |
32b, 33a. raame = of Rama; tathaa = thus [tadaa = then]; chitrakuuTam gate =
to Chitrakuta, on going; putra shoka aaturaH = for son, by grief, aggrieved; raajaa
dasharathaH = King, Dasharatha; sutam vilapam = for son, while grieving; svargam
jagaama = heavens, went to.
"On Rama's going to Chitrakuta thus, King Dasharatha is aggrieved by the grief
for son and went to heavens grieving for son... [1132b, 33a]
The word 'thus' is according to the text of Govindaraja. Maheshvara Tiirtha's text
will have 'then'.
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गतेतु
त न् भरतो विस मु खैः ि जै
ः || ११३३
िनयु मानो रा ाय न इ त् रा म् महाबलः |
स जगाम वनम् वीरो राम पाद सादकः || ११३४
33b, 34. tasmin gate = his [Dasharatha's,] going [to heavens] in the matter
of Dasharatha's departure to heavens; bharataH tu = Bharata, but; vasiSTha
pramukhaiH dvijaiH = by Sage Vasishta, other prominent, by Brahmans; raajyaaya
niyujyamaanaH = in kingship, being [impressed on] for investiture; mahaa balaH =
highly, mighty [even though, highly efficient to rule such a kingdom]; raajyam na
icChat = kingdom, not, desired; viiraH = brave one [but here, a selfdenying one];
saH = he [Bharata]; raama paada prasaadakaH = at Rama's feet, mercy, praying for;
vanam jagaama = to forests, went.
"On Dasharatha's departure to heavens, though Sage Vashishta and other
Brahmans have impressed upon him for his investiture in kingship, and even though he
is highly effectual to rule such a kingdom, he that Bharata refused the kingdom, and
that selfdenying Bharata, for he is aloft the greed, grouse, and gripe, went to forests to
pray for mercy at the feet of Rama... [1133b. 34]
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ग ा तु
स महा ानम् रामम्स परा मम् |
अयाचत्ातरम् रामम्
आय भाव पु
र ृ तः || ११३५
म्
एव राजा धम इित रामम्
वचः अ वीत् |
35, 36a. aarya bhaava puraskRîtaH = by humbleness, by means of,
reverential one [his humbleness is reverential or, he is reverential for his
humbleness]; mahaa aatmaanam = great, souled one; satya paraakramam = by
truthfulness, a vanquisher; raamam = to such Rama; saH gatva = he that Bharata, on
going on reaching; braataram raamam ayaachat = from brother, Rama, begged of;
dharma j~naH = knower, of probity; tvam eva = you, alone; raajaa = [are the] king;
iti vachaH abraviit = thus, word, said [avowed.]
"But on reaching that greatsouled Rama, who is a vanquisher just by his

truthfulness, Bharata humbly and reverentially begged of his brother, and the avowed
word of Bharata is this, 'oh! Knower of Probity, you alone shall be the king... ' [1135,
36a]
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रामोऽिप परमोदारः सु
मु
खः सु
महायशाः || ११३६
न च इ त् िपतु
र्आदे शात्
रा म् रामो महाबलः |
36b, 37a. raamaH = Rama; api = even though; parama udaaraH = really,
benevolent one; su mukhaH api = readily, willing one, even though [but not 'good
faced one']; su mahaa yashaH [api] = of very, greatly, reputed [endower,] [even
though]; mahaa balaH [api] = highly, capable [in eliminating enemies with a single
arrow, or, endower of whatever sought by his adherers,] [even though]; raamaH =
Rama; pituH aadeshaat = of father, owing to directives; raajyam = kingdom; na ca
icChat = not, also, desired.
"Even though Rama is a really benevolent one, even though he is a readily
willing one, even though he is a greatly reputed one for endowments, even though he is
a highly capable endower of whatever sought by his adherers, even then Rama did not
desire the kingdom, to keep up his own pledge and also owing to his father's
directives... [1136b, 37a]
In the compound na ca icChat the 'ca' indicates that though he is disagreeing now,
but said to have agreed to take up the kingdom after the period of exile as stipulated in the
exilic terms.
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पादु
केच अ रा ाय ासम् द ा पु
नः पु
नः || ११३७
िनवतयामास ततो भरतम्
भरत अ जः |
37b, 38a. bharata agra jaH = by Bharata's, elder, born [elderbrother of
Bharata, namely Rama]; raajyaaya = for kingdom; asya = to him [to Bharata];
paaduke nyaasam datvaa = sandals, for custodial care, on giving; tataH = then;
punaH punaH = again, again [persuasively]; bharatam nivartayaamaasa = Bharata,
[Rama] started to turn him away.
"On giving his sandals to that Bharata for custodial care of kingdom till his
return after the period of exile, then the elder brother of Bharata, namely Rama,
persuasively turned away Bharata. [1137b, 38a]
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स कामम्अनवा एव राम पादा उप ृ

शन्|| ११३८
न ामे
अकरोत्
रा म् राम आगमन कांया |
38b, 39a. saH = he that Bharata; kaamam an avaapaya eva = desire, not,
fulfilled, thus; raama paadau upaspRîshan = Rama's feet, on touching; raama
aagamana kaankshayaa = Rama's, arrival, with an expectation; nandigraame akarot
raajyam = from Nandigrama [a village,] carried on, kingdom;
"Unfulfilled is the desire of Bharata in taking back Rama to kingdom, hence on
touching Rama's feet and taking sandals, he returned from Chitrakuta, and without
ruling from capital Ayodhya, he carried on the kingdom from a village called
Nandigrama, with an expectation of Rama's return... [1138b, 39a]
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गते
तुभरतेीमान् स स ो िजते यः || ११३९
रामः तु
पु
नः आल नागर जन च |
त आगमनम् एका ो द कान्िववे
श ह |११४०
39b, 40. bharate gate tu = Bharata, while departed, but; shriimaan = self
effulgent one [Rama whose selfeffulgence is not marred by Bharata's arrival or by
his incitement for kingdom]; satya sandhaH = truth, bound [for his truthfulness in
following father's directives is undeterred even by the supplication of Bharata]; jita
indriyaH = conquered, senses [for the lure of kingdom has not conquered his
senses]; raamaH tu = Rama, on his part; naagarasya janasya ca = of citizens, of
ordinary subjects, also here the 'ca' indicates Bharata and others who came to
Chitrakoota; punaH tatra aagamanam = again, to that place, their arrival; aalakshya
= on foreseeing; eka agraH = one, targeted [determinedly, or decidedly]; daNDaka
aranyaan = in to Dandaka, forests; pravivesha ha = [he] entered, indeed.
"On the departure of Bharata, that effulgent one, for his selfeffulgence is not
marred by the arrival of Bharata with an incitement; that truthbound one, for his
truthfulness is undeterred even by the supplications to return to capital by Bharata,
Kausalya, and even Kaikeyi; that selfcontrolled one, for the lure of kingdom has not
controlled his senses, such as he is, he that Rama foresaw the repeated arrival of
citizens, other subjects, or even Bharata to that place. Hence Rama indeed entered
Dandaka forest, determinedly about his plighted promise to undergo exile and
decidedly about the elimination of demons... [1139b, 40]
In this compound naagarasya janasya ca the 'ca' is indicative of Bharata, who may
make habit of frequenting Chitrakuta, for one reason or the other.
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िव तु महाअर म् रामो राजीव लोचनः |

िवराधम्
रा सम् ह ा शरभं
गम् ददश ह || ११४१
सुती णम्च अिप अग म् च अग ातरम् तथा |
41, 42a. raajiiva lochana raamaH = lotus, eyed one whose eyes are lotus
like, such Rama; maha aranNyam pravishya tu = vast, forest, on entering, but;
viraadham raakshasam hatvaa = Viraadha, demon, having eliminated;
sarabhaN^gam sutiikshNam ca api = Sage Sharabhanga, Sage Suteekshna, also,
even; agastyam ca = Sage Agastya, also; tathaa = likewise; agastya bhraataram =
Agastya's brother dadarsha ha = descried, indeed
"That lotuseyed Rama on his entering the vast of Dandaka forest eliminated the
demon Viraadha, and indeed descried Sage Sharabhanga, also even Sage Suteekhsna,
also Sage Agastya and likewise Sage Agastya's brother... [1141, 42a]
The name of Agastya's brother is Sudarshana, and he will never be called by his own
name, but will be called as agatsya bhraata, brother of Agastya, a sage in name only and any
person hanging on to his brothers or relatives will be nicknamed like this.
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अग वचनात्च एव ज ाह ऐ म् शरासनम्
|| ११४२
खड्
गम्च परम ीतः तू
णी च अ य सायकौ |
42b, 43a. agastya vachanaat ca eva = by the word on the advice of, of
Agastya, only, thus; aindram sharaasanam = Indra's, great bow; khadgam ca =
sword, also; akshaya saayakau = ever replenishing, with arrows; such a; tuuNii ca =
quivers, also; parama priitaH = highly, pleased [to receive befitting weaponry];
jagraaha = has taken from Agastya.
"On the advice of Sage Agastya Rama took a bow of Indra from Sage Agastya,
which Indra once gave to Sage Agastya, along with a sword, and two quivers in which
arrows will be everreplenishing, and thus Rama is highly pleased to receive befitting
weaponry... [1142b, 42a]
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वसतः त राम वनेवन चरै

ः सह || ११४३
ऋषयः अ ागमन्
सव वधाय असुर र साम् |
43b, 44a. tasya raamasya = his, of Rama; vane = in forest of Sharabhanga;
vasataH = while staying; sarve RîshayaH = all, sages; vana charai saha = forest,
moving humans hermits, along with; asura rakshasaam vadhaaya = monsters,
menacers, for elimination of; abhi aagaman = [sages] towards, approached Rama.
"While Rama is staying in the forest of Sage Sharabhanga, all the sages and
forest moving ascetics, vaanaprashtas, have approached him for the elimination of
monsters and menacers... [1142b, 43a]
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स ते
षाम्ित शुाव रा सानाम् तथा वने
|| ११४४
ित ातः च रामे
ण वधः सं
यित र साम् |
ऋषीणाम्अि क ानाम् दं
डकार वासीनाम् || ११४५
44b, 45. saH = he that Rama; raakshasaanaam vane = in demon's, forest an
abode of the demons; teSaam = their of sages; tathaa = that way [saying,
supplications of sages]; prati shushraava = in return, on telling them [promised,
conceded to]; raameNa ca = by Rama, also; agni kalpaanaam = ritual firelike, those
in glow sages; daNDaka araNya vaasinaam iSiiNaam = = in Dandaka, forest,
dwellers of, to sages; samyati = in combat; raakshasaam = of all demons; vadhaH ca
= elimination, also; prati j~naataH = to them, made known promised by Rama.
"Rama conceded to the supplications of those sages of that forest, which forest
has become an abode of demons, and Rama also promised those sages who are the
dwellers of Dandaka forest, and whose glow is like that of the Ritualfire, to eliminate
all of the demons in combat... [1144b, 45]
Vividly: 'the sages whose resplendence is like that of Ritualfire and who are capable
of living in that deadly forest only by their calibre of sageship, and who by themselves can
eliminate those demons just by their ascetic capability, they wanted some divine medium to
undertake that task of elimination, as that socalled divinity alone perpetrated these
demons proffering all boons on those demons. And they spotted this Rama, even though he
is in a peaceable getup of a hermit, and as a family man is with his wife. But sages are
aware about the real reality of this Rama and requested him alone, because they know why
and what for Rama came this far, that too with Seetha. Thus, the sages of Dandaka forest
really aid and abet this Rama, the eliminator of demons, and thus they collectively lead
Rama and Seetha to the real place of action.'
The word asura is declined as asuuna raati iti asura... asu = life; ra= taker; i.e., life
takers demons, while the word sura is nectar consuming one, the divine. In later chapters
of this canto, accounts are given as how these were created and named.
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ते
न त एव वसता जन थान िनवािसनी |
िव िपता शू
पणखा रा सी काम िपणी || ११४६
46. tatra eva vasataa = there, only, while living; tena = by him [Rama];
kaama ruupiNi = by wish, guisechanger; janasthaana nivaasinii = Janasthaana a
place in Dandaka forest, a resident of; shuurpaNakhaa = Shuurpanakha; raakshsii =

demoness; vi ruupitaa = rendered without, shape she is disfigured.
"While Rama is living there in Dandaka forest, a guisechanging demoness
named Shuurpanakha, who is a resident of Janasthaana, a place in Dandaka forest, is
disfigured... [1146]
This is metonymy. Rama did not do it himself, but his brother Lakshmana does this
act of cutting the nose and ears of this demoness, which is the twisting point of the story.
She is so named as Shuurpanakha because her like fingernails are like winnowing fans,
shuurpa tulya nakhaa iti shuurpanakha; shuurpa= winnowing fan; tulya = like; nakhaa =
fingernails. She is the sister of Ravana, and she is the actual troubleshooter in the epic.
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ततः शूपणखा वा ात् उद्

ु
य ान् सव रा सान् |
खरम्ि िशरसम्च एव दूषणम्च एव रा सम्|| ११४७
िनजघान रणेरामः ते
षाम्
च एव पद अनुगान् |
47, 48a. tataH shuurpanakhaa vaakyaat = then, by Shuurpanakha, words
[provokes]; udyuktaan sarva raakshasaan = rebellious, all [fourteen,] demons;
kharam = Khara; trishirasam ca eva = Trishira, also thus; duuSaNam raakshasam ca
eva = Duushana, named demon also, thus; teSaam pada anugaan ca eva = their, foot,
followers [henchmandemons of Khara et al] also, thus; raamaH rane nijaghaana =
Rama, in a combat, has eliminated.
"Then in a combat Rama eliminated all the fourteen demons who rebelliously
came at him in the first round of combat incited by the provokes of Shuurpanakha, and
then in second round Rama eliminated demon chiefs called Khara, Trishira, Duushana,
who are none but the cousins of Shuurpanakha and Ravana, together with all of their
henchdemons... [1147, 48a]
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वने
त न् िनवसता जन थान िनवािसनाम्|| ११४८
र साम्
िनहतािन असन्सह ािण चतु र् दश |
48b, 49a. tasmin vane nivasataa = in that, forest, during his stay; janasthaana
nivaasinaam rakshasaam = Janasthaana, inhabitants, of demons; catur dasha
sahasraaNi = fourteen, ten, thousands fourteen thousand; nihataani asan =
eliminated, they have become demons.
"During his stay in Dandaka forest Rama eliminated fourteen thousand demons
in all, who are the inhabitants of that very forest... [1148b, 49a]
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ततो ाित वधम्ुा रावणः ोध मू िछतः || ११४९

सहायम् वरयामास मारीचम्
नाम रा सम् |
49b, 50a tataH = then; raavaNaH = Ravana; j~naati vadham shrutvaa =
cousins, slaughter of, on hearing; krodha muurChitaH = in anger, convulsed;
mariicham naama raakshasam = from Maareecha, named, demon; sahaayam
varayaamaasa = help, started to seek.
"Then on hearing the slaughter of his cousins, Ravana is convulsed in anger and
sought the help of a demon named Maareecha... [1149b, 50a]
Ravana is the supremo of demons and the main antagonist in this epic. His name is
Dashagriiva, meaning that he has ten heads, whereby he can be called Decahedral demon,
or a Decahedron, in a fanciful way. This name 'Ravana' obtains from the root ru shabde
raavayati iti raavaNaH 'one who makes people criers by his violent actions...' and it also
means vishravasaH apatyam pumaan raavaNaH, vishravaso vishravaNa ravaNau 'the son
of one named Vishravasa...' Govindaraja.
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वायमाणः सुब शो मारीचे

न स रावणः || ११५०
न िवरोधो बलवता मो रावण तेन ते |
50b, 51a. saH raavaNaH = he, that Ravana; raavaNa = Oh! Ravana; balavataa
= with that formidable person [Rama, for he cannot be defeated by the fourteen
thousand clansmen of ours]; tena = with him [with such a Rama]; virodhaH =
rivalry; te na kshamaH = to you, not, pardonable; so saying; su bahushaH = very,
many times; mariichena = by Maareecha; vaaryamaaNaH = [Ravana is] deterred;
[aabhuut = Ravana became Ravana is deterred.]
"But Maareecha deterred Ravana telling him time and again, 'oh, Ravana,
unpardonable will be your rivalry with that formidable Rama, formidable because
fourteen thousand clansmen of ours could not triumph over him...' [1150b, 51a]
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अना तुतत्वा म् रावणः काल चोिदतः || ११५१

जगाम सह मारीचः त आ म पदम् तदा |
51b, 52a. raavaNaH kaala chodita = Ravana, by time [of his own doom,]
ushered by; tat vaakyam = that, sentence [of advise of Maareecha]; an adRîtya tu =
not, heedful of, but; saha maariicha = along with, Maareecha; tadaa = then; tasya =
his [Rama's]; aashrama padam = hermitage, to the threshold of; jagaama = advanced
to.
"Then heedless of Maareecha's advice and ushered by the time of his own doom,
Ravana advanced to the threshold of Rama's hermitage along with Maareecha... [11
51b, 52a]
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ते
न मायािवना दू
रम्अपवा नृ
प आ जौ || ११५२
जहार भायाम्राम गृम्ह ा जटायु
षम् |
52b, 53a. mayaavinaa = by trickster; tena = by him [Maareecha]; nRîpa
aatmajau = kings, sons [princes]; duuram = to a distance; apa vaahya = side, tracked
made to distract from hermitage; jaTaayuSam gRîdhram hatvaa = Jataayu, eagle,
on killing putting to the sword; raamasya bhaaryaam jahaara = Rama's, wife,
[Ravana] stole.
"Ravana stole the wife of Rama, namely Seetha, by getting the princes Rama and
Lakshmana distracted distantly from their hermitage through the trickster Maareecha,
and after putting the eagle Jatayu, which came to Seetha's rescue, to sword... [1152b,
53a]
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गृम्च िनहतम् ा ताम्ुा च मै िथलीम्

|| ११५३
राघवः शोक सं
त ो िवललाप आकुल इ यः |
53b, 54a. raaghavaH = Raghava; nihatam gRîdhram dRîSThvaa = killed
[utterly gashed, almost dead] eagle, on seeing; maithiliim hRîtaam shRîtvaa ca =
of Maithili, as stolen, on hearing about [from the same eagle,] also; shoka
santaptaH = anguish, seethed with; akula indriyaH = with frenzied, senses;
vilalaapa = wept over.
"On seeing the eagle Jatayu almost dead and on hearing from the same eagle that
Maithili is stolen, seethed with anguish and senses frenzied Raghava bewailed... [11
53b, 54a]
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ततः ते
न एव शोके
न गृम् द ा जटायु षम्|| ११५४
मागमाणो वनेसीताम्रा सम् सं
ददश ह |
कबं धम्नाम पे ण िवकृ
तम् घोर दशनम्|| ११५५
54b, 55. tena shokena eva = by that, anguish, only; tataH = then; gRîdhram
jaTaayushham dagdhvaa = eagle, Jataayu, on cremating; vane siitaam
maargamaaNaH = in forests, for Seetha, while searching; ruupeNa vikRîtam = in

looks, misshapen; ghora darshanam = monstrous, to look at; kabandham naama
raakshasam = Kabandha, named, demon; samdadarsha ha = has seen, indeed.
"Rama then cremated that eagle Jataayu in that anguish, and while searching for
Seetha in forest, he indeed saw a demon named Kabandha, who is misshapen in his
look and monstrous to look to... [1154b, 55]
Jataayu is a friend of Rama's farther Dasharatha and thus it is fatherly eagle to
Rama and its death is as worse as his father's death. Secondly, an eagle is a highly
sophisticated search engine. But it is dying. So an additional misery is bechanced.
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तम्
िनह महाबा ः ददाह गतः च सः |
स च अ कथयामास शबरीम् धम चा रणीम्
|| ११५६
मणाम्धम िनपु
णाम्
अिभग इित राघव |
56, 57a. mahaa baahuH = great, armed he whose arms are highly powerful,
Rama; tam nihatya = him, [Kabandha,] having eliminated; dadaaH = cremated;
svargataH ca = heavenwards, also; saH ca = he [that Kabandha], also [when going
to heaven]; raaghava = oh, Raghava; dharma caariNiim = a lady with righteous
conduct; dharma nipuNaam = she who in rightness, an expert; shramanaam =
ascetic lady; shabariim = to Shabari; abhigachchha = you proceed; iti = in this way;
asya = to him [to Rama]; kthayaamaasa = started to tell.
"That Rama whose arms are highly powerful has eliminated and cremated that
demon Kabandha, and Kabandha while going heavenward told Rama, 'oh, Raghava,
proceed to the ascetic lady of rightconduct and an expert in rightness, namely
Shabari...' and vanished... [1156, 57a]
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सः अ ग न् महातेजाः शबरीम्
श ुसू
दनः || ११५७
शबया पू
िजतः सं
यक्रामो दशरथ आ जः |
57b, 58a. maha tejaaH = great, resplendent one, Rama; shatru suudanaH =
enemy eliminator; saH = that one, Rama; shabariim abhiaagachchhat = to Shabari,
approached; dasaratha aatmajaH raamaH = Dasharatha's, son, Rama; shabaryaaH
samyak puujitaH = by Shabari, thoroughly, venerated.
"He who is a greatresplendent one and an enemyeliminator, that son of
Dasharatha, Rama arrived close at Shabari, and Shabari venerated him, thoroughly... [1
157b, 58a]
By mentioning the name of Dasharatha it is indicated that the hospitality given by
this ascetic lady Shabari is more satisfactory to Rama, than that which was accorded by his
own father Dasharatha. Govindaraja. Next verse onwards the episodes in Kishkindha are
introduced. Now Rama meets Hanuma, the Vaanara. Traditionally this character is taken
as a monkey god. vanena= in forests, charati= moves about, iti= thus; therefore vaanara =
'forestranger' is the declination of the term. It neither means an absolute monkeyhood
nor absolute godhood, but these vanaras are the great characters in this epic, humanoid
forest ranging monkeyhumans. These Vanaras have their rich traditions, which we will
come across in Kishkindha Kanda proper. For now they may be taken as great heroes, but
hereinafter referred to as 'monkeys' or 'vanaras' for an easy comprehension and in a
customary way.
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पं
पा तीरे
हनु
मता सं
गतो वानरे
ण ह || ११५८
हनुमत्वचनात्च एव सुीवे
ण समागतः |
58b, 59a. pampaa tiire = Pampa lake, on its banks; hanumataa vaanareNa
sangataH ha = with Hanuma, with a vanara, [Rama] met, indeed; hanumat vachanaat
= Hanuma's, upon word, also; sugriiveNa ca eva = with Sugreeva, also, thus;
samaagataH = reached befriended.
"Rama met the vanara Hanuma on the banks of Lake Pampa, and upon the word
of Hanuma Rama indeed befriended Sugreeva... [1158b, 59b]
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सुीवाय च तत्
सवम् शंसत्रामो महाबलः || ११५९
आिदतः तत् यथा वृम्सीतायाः च िवशे
षतः |
59b, 60a. mahaa balaH raamaH = highly, dynamic, Rama; aaditaH = from the
beginning; tat sarvam = that, all; [yathaa vRîttam = as has happened];
visheshhataH siithaayaH ca = = in particular, Seetha's [abduction] also; yathaa
[vRîttam] = as, has happened; sugriivaaya ca = to Sugreeva, [and to Hanuma] also;
shamshat = detailed [in general.]
"That highly dynamic Rama detailed to Sugreeva, and even to Hanuma, all that
has happened from the beginning in general, and the abduction of Seetha, in
particular... [1159b, 60a]
Here the use of 'highly dynamic...' to Rama is to indicate that though he himself is
capable enough to resolve the riddle called Ravana, but as a human, he needs some agency
since humans in such difficulties are usually in need of a helping hand for such resolves. As
such, Rama has to befriend Sugreeva and it is necessary to narrate all sad episodes to his
friend.
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सुीवः च अिप तत्सवम्ुा राम वानरः || ११६०

चकार स म् रामे
ण ीतः च एव अि साि कम् |
60b, 61a. vaanaraH sugriivaH ca api = vanara, Sugreeva, also, even;
raamasya = of Rama; tat sarvam shrutvaa = that, all, on listening; priitaH =
delightedly; agni saakshikam ca eva = by fire [flaring auspicious fire,] as witness,
also, thus; sakhyam chakaara = friendship, made.
"On listening all that has happened from Rama, that vanara Sugreeva befriended
Rama where the witness for that friendship is flaring fire, for it alone is auspicious... [1
160b, 61a]
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ततो वानर राजे

न वै
र अनु
कथनम्ित || ११६१
रामाय आवे िदतम्सवम्णयात्दु
ः खते नच|
61b, 62a. tataH = then; duHkhitena vaanara raajena = by the woeful, vanara,
king [Sugreeva]; vaira anukathanam prati = [about his] feud [with Vali,] saga; prati
= in reply [to Rama's query]; raamaaya = to Rama; sarvam = in entirety; praNayaat
= in friendship aaveditam = informed.
"Then that woeful king of monkeys Sugreeva woefully informed Rama about his
saga of feud with his brother Vali in reply to Rama's query, in friendship and in its
entirety... [1161b, 62a]
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ित ातम्च रामेण तदा वािल वधम्ित || ११६२

वािलनः च बलम्त कथयामास वानरः |
62b, 63a. tadaa = then; raameNa = by Rama; vaali vadham prati = to Vali,
eliminate, regarding [in retaliation to his misdeeds]; prati j~naatam = in turn, make
known [solemnly promised]; tatra = in that regard; vaanaraH = vanara Sugreeva;
vaalinaH balam ca kathayaamaasa = Vali's, sinews, thereto, started to tell.
"Then Rama solemnly promised Sugreeva to eliminate Vali in retaliation to his
foul deeds in respect of Sugreeva and of probity as well, and then that vanara Sugreeva
started to tell about the sinews of Vali... [1162b, 63a]
Vali, the elder brother of Sugreeva, is another principle character of Ramayana. He
is capable of rendering oblations to gods in the wee hours of a single day in four oceans on
four sides of the globe, by his swinging from one ocean to the other. He is mightier than
Ravana, the chief villain of the epic, and Ravana is subdued by Vali's strength. As a
preamble to the incident of eliminating mighty Ravana in the last book of the epic, this
episode of eliminating a still mightier monkey is the steppingstone for the climactic
victory.
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सुीवः शंिकतः च आसीत्िन म् वीयण राघवे || ११६३

राघवः याथम्
तुदुं
दु
भे
ः कायम्उ मम् |
दशयामास सुीवः महापवत सं िनभम्|| ११६४
63b, 64. sugriivaH ca = Sugreeva, also; raaghave = in respect of Raghava;
viiryeNa = about [Rama's] prowess; nityam shankitaH aasiit = always, doubtful, he
remained; sugriivaH = Sugreeva; raaghavaH pratya artham tu = Raghava, to confide
in, by reason of, only; dundubheH = Dundubhi's; uttamam = big one [massive one];
mahaa parvata sannibham = great, mountain, similar to; kaayam = body dead
body, remains; darshayaamaasa =started to show.
"Sugreeva always remained doubtful about the powers of Raghava and by reason
of confiding in Raghava's prowess for himself, and by reason of making Raghava to
confide in the powers of Vali, Sugreeva has shown him the massive remains of demon
Dundubhi, which is similar to a great mountain... [1163b, 64]
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उ मिय ा महाबा ः े च अ महाबलः |

पाद अं
गुे
न िच े
प सं
पूणम्
दश योजनम्|| ११६५
65. mahaa baahuH = great, armed [omnidextrous Rama]; mahaa balaH = very
energetic [Rama]; asti = skeleton of demon Dundubhi; prekshya = having seen;
utsmayitvaa ca = reticently smiled, also; paadaa anguSThena [anguSTa agreNa] =
foot's, by toe [by the tip of big toe]; sampuurNam dasa yojanam = wholly, for ten,
yojanas lengths; chikshepa = flicked it.
That omnidextrous Rama looked at the skeleton, smiled in aplomb, then that
very energetic Rama flicked that skeleton with tip of his foot's big toe wholly to a ten
yojanalengths... yet Sugreeva's confidence remained apathetic... [1165]
Vali is able to throw that body, with whole of his foot, only up to two hundred bow
lengths, where the length of bow is said as six to seven feet. But Rama could kick that heap
to ten yojana lengths, roughly ninety miles, only with a flip of his foottoe's tip. But
Sugreeva continued his grumbling, 'in those days this skeleton was with flesh and blood,
now it became weightless, thus show me more of your show of strength...' One Yojana is an
ancient measure for distance, where that distance is covered in one yoking. Chambers
dictionary puts it as five miles, and it is disagreeable for it is BritishIndian revenue
measure. Traditionally it is four kroshas and thus each yojana is nine to ten miles. This is
amplified elsewhere in these pages.
Govindaraja cleaves the compound utsmayitvaa to ut smayitvaa and takes ut 'to

up...' and fixes it to cikshepa to mean ut cikshepa 'upheaved and hurled...' and smayitva
comes to mean 'smiling selfassuredly, or smiling selfcomposedly...' And Maheshvara
Tiirtha says that 'when allwiseknowers are not able to know what I am, there is no
surprise if a monkey in a remote forest doubts my capability... let him see a speck of it...'
thus Rama smiled in aplomb...'
And the often repeated epithet to Rama mahaa baahuH means not just 'yards and
yards of lengthy arms...dangling up to knees..' but 'one who does unimaginable deeds...'
and his arms are the unusual instruments to perform such unusual tasks, hence
ambidextrous, or omnidextrous...
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िबभे
द च पु
नः सालान्
स एकेन महा इषु णा |
िग रम्रसातलम् चै
व जनयन् यम् तथा || ११६६
66. tadaa = thus; punaH ca = again, also; pratyayam janayan = certainty [in
Sugreeva,] to inculcate; ekena maha ishuNaa = with one, great, arrow; sapta saalaan
= seven, sala trees; girim = a mountain; rasaatalam ca eva = nethermost
subterranean of earth, also, like that; bibheda = [Rama] ripped.
"Again Rama ripped seven massive trees called sala trees with only one great
arrow, which not only rived the trees but also rent through a mountain, and to the
nethermost subterranean of earth, in order to inculcate certainty in Sugreeva... [1166]
The rasaatala is deepest subterranean plane, and it forms the base of other planes of
earth called, atala, vitala, sutala, talaatala, mahaatala, rasaatala underneath the surface of
earth up to its core.
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ततः ीत मनाः ते
न िव ः स महाकिपः |
िक ं
धाम्राम सिहतो जगाम च गुहाम्
तदा || ११६७
67. tataH = thereby; tena = by it by that act of Rama; priita manaaH =
gladden, at heart; mahaa kapiH = great, monkey Sugreeva; vishvataH ca =
confiding in [Rama,] also; tadaa = then; raama sahitaH = Rama, along with; guham
kishhkindhaam jagaama = to cave like, Kishkindha, advanced to.
"Then Sugreeva's heart is gladdened by that act of Rama and also at the prospect
of his own success, and then that great monkey confiding in Rama advanced to the cave
like Kishkindha along with Rama... [1167]
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ततः अगजत्ह रवरः सुीवो हे

म िपं गलः |
ते
न नादे
न महता िनजगाम हरी रः || ११६८
68. tataH = then; hari varaH = monkey, the best; hema piN^galaH = one in
golden, hue; sugriivaH = such a Sugreeva; agarjat = warwhooped; tena mahataa
naadena = by that, loud, shout; hariH iishwara = monkeys, king [Vali]; nir jagaama
= out, emerged came out of cave like Kishkindha.
"Then that best monkey Sugreeva whose bodyhue is golden warwhooped at the
entrance of cave like Kishkindha, by which loud shouting there emerged Vali, the king
of monkeys, out of that cave like Kishkindha... [1168]
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अनु मा तदा ताराम्सुीवे

ण समागतः |
िनजघान च त एनम्शरे ण एके
न राघवः || ११६९
69. tadaa = then; [vaali = Vali]; taaraam anumaanya = Tara, having pacified;
sugriiveNa samaagataH = with Sugreeva, met head on; raaghavaH ca = Raghava,
also; tatra = therein that [combat]; enam = him [Vali]; ekena shareNa nijaghaana =
with one, arrow, eliminated.
"Vali came out only on pacifying Tara, his wife, who deterred Vali from going to
meet Sugreeva in a combat, as she doubted that Sugreeva must have come with Rama,
and then Vali met Sugreeva head on... and therein that duel Raghava eliminated Vali,
only with one arrow... [1169]
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ततः सुीव वचनात्ह ा वािलनम्आहवे |

सुीवम्एव तत्रा ेराघवः पादयत्
|| ११७०
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70. raaghavaH = Raghava; sugriiva vachanaat = Sugreeva's, upon word;

aahave vaalinam hatvaa = in combat, Vali, on eliminating; tataH = then; tat raajye =
in that, kingdom; sugriivam eva = Sugreeva, alone; pratyapaadayat = [Rama,]
established.
"On eliminating Vali in combat upon the word of Sugreeva, then Rama
established Sugreeva alone for that kingdom as its king... [1170]
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स च सवान्
समानीय वानरान्
वानरषभः |
िदशः थापयामास िद ु
ः जनक आ जाम्
|| ११७१
71. saH vaanara RîSabhaH ca = he, who among monkeys, a bullish one an
ablest monkey [Sugreeva,] also; janaka atmajaam = Janaka's daughter Seetha;
didRîkshuH = to catch sight of, in search of; sarvaan vaanaraan samaaniiya = all,
monkeys, on summoning; dishaH prastaapayaamaasa = to all directions, sent forth.
"Sugreeva being the ablest among monkeys summoned all of the monkeys and
sent them forth in all directions in search of Seetha, the daughter of Janaka... [1171]
Sugreeva is acclaimed to be a strict disciplinarian, as his orders are inviolable by
any. Even now the proverbial saying exists that a "command by elders is to be followed like
sugreeva aaj~na 'Sugreeva's order' which is to be implemented even at each other's throats,
but can not be refuted, lest those throats will be nipped off.
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ततो गृ वचनात्
सं
पाते
ः हनु
मान्
बली |
शत योजन िव ीणम्
पुु
वेलवण अणवम् || ११७२
72. tataH = later; balii hanumaan = efficacious one, Hanuma; sampateH =
[named] Sampaati; gRîdhrasya vachanaat = eagle's, upon word; shata yojana
vistiirNam = hundred, yojana, breadthwise; lavaNa aarNavam = salty, ocean;
pupluve = leaped forth;.
"Then, upon the word of Sampaati, the eagle and elder brother of Jataayu, the
efficacious Hanuma leaped forth the salty ocean, which breadthwise is in a hundred
yojanas... [1172]
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त लं काम्समासा पु
रीम्
रावण पािलताम् |
ददश सीताम् ाय ीम्अशोक विनकाम्गताम्|| ११७३
73. raavaNa paalitam = Ravana, ruled by; lankaam puriim samaasaadya =
Lanka, city, on reaching; tatra = there; ashoka vanikaam gataam = in Ashoka,
gardens, entered [lodged]; dhyaantiim = one who is meditating; siithaam = at
Seetha; dadarsha = [Hanuma] saw.
"On reaching the city Lanka ruled by Ravana, Hanuma has seen Seetha, where
she is lodged in Ashoka gardens and meditating on Rama alone... [1173]
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िनवे
दिय ा अिभ ानम्वृ
ि म्
च िनवेच |
समा ा च वै
दे
हीम्
मदयामास तोरणम्
|| ११७४
74. abhij~naanam = mark of identification [remembrancer, emblematic ring
of Rama]; nivedayitvaa = on presenting [to Seetha]; pravRîttim ca nivedya ca =
disposition of Rama, also, on delineating, also; vaidehiim samaashvasya ca =
Vaidehi, on solacing, also; thoraNam = welcomearch [of Ashoka gardens];
mardayaamaasa = started to smash.
"Hanuma on presenting the remembrancer, an emblematic ring of Rama to
Seetha, also on delineating the sad disposition of Rama to her, thus on solacing
Vaidehi, he started to smash the welcomearch of that beautiful Ashoka gardens... [11
74]
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पं
च से
न अ गान्
ह ा स मं
ि सुतान्
अिप |
शू
रम्
अ म् च िन हणम्समुपागमत्
|| ११७५
75. pa~nca sena agragaan = five, army, chiefs; sapta mantri sutaan api =
seven, minister's, sons, even; hatva = on wiping out; shuuram aksham ca niSpiSya =
valiant, Aksha, also, kneaded down; grahaNam sam upaagamat = captivity,
[Hanuma] duly, entered into.
"On wiping out five army chiefs, seven sons of ministers, and on kneading down
a gallant demon named Aksha Kumara, Hanuma had to enter into the captivity of a
powerful weapon darted by Indrajit, the son of Ravana... [1175]
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अ े ण उ ु म् आ ानम्ा ा पै तामहात् वरात् |

मषयन् रा सान्वीरो य णः तान्य या || ११७६
ततो द ा पुरीम्लं काम्ऋतेसीताम्च मै
िथलीम् |
रामाय ि यम्आ ातु म् पु
नः आयात्महाकिपः || ११७७
76. viiraH = valiant one; mahaa kapiH = great, monkey [Hanuma];
paitaamahaat varaat = by Brahma's, boon; aatmanam = for himself; astreNa
unmuktam = from weapon [its captivity,] release; j~natvaa = though knowing;
yadRîchchhayaa = intentionally; yantriNaH = those who tied him [with ropes];
taan raakshasaan marSayan = them, the demons [and their making monkey of,]
while tolerating; tataH = there afterwards [after an audience with Ravana];
maithiliim siithaam = Mithila's, Seetha; Rîte = leaving off, excepting [her];
lankaam puriim dagdhvaa = Lanka, city, having burnt; raamaya priyam aakhyaatum
= to Rama, pleasant [news,] to narrate; punaH aayaat = again, got back [to Rama.]
"Though the release from the weapon's captivity is known to him by the boon of
Brahma, and though he is valiant enough to pulverise all the demons, but to see and talk
to Ravana, thus to gauge the strength of enemy, Hanuma is intentionally tolerant of the
demons and their making monkey of him when they fastened him with ropes and
dragged him to Ravana's court. After an audience with Ravana Hanuma burnt that city
Lanka, except where Seetha, the princess of Mithila is stationed, and then to narrate the
pleasant news of locating Seetha, he again got back to Rama, for he is a great monkey...
[1176, 77]
This is in sundara kaanDa. Hanuma sees Ravana and others in the court, creates a
scene there, as a show of his side strength, and only to prove that the riches and wealth
enjoyed at the cost others will burn down to ashes on some day, Hanuma burns everything
down, except the place where Seetha is stationed, besides Vibheeshana's place, for he is the
prospective adherer of Rama. This episode is to relegate the false pride of Ravana, and as a
symbolic suggestion that pomp and effluence without virtue are short lived.
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सः अिभगं
य महा ानम्
कृ ा रामम्दि णम् |
वे
दयत् अमे
या ा ा सीता इित त तः || ११७८
78. ameya aatmaa = inestimable, intellectual [Hanuma]; saH = he that
Hanuma; mahaa aatmaanam raamam = great, souled one, to Rama; abhigamya = m
on approaching; pradakshiNam kRîtva = circumambulation [in reverence,] on
performing [around Rama]; siithaa dRîSTaa = Seetha, is seen; iti = in this way;
tattvataH = in subtlety; nyavedayat = submitted.
"That inestimable intellectual Hanuma on approaching that greatsouled Rama,
and on performing circumambulation around him in reverence, subtly submitted that,
'Seen... Seetha...' [1178]
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ततः सुीव सिहतो ग ा तीरम्

महा उदधे ः|
समुम्ोभयामास शरै ः आिद सि भैः || ११७९
79. tataH sugriiva sahitaH = then, Sugreeva, along with; mahaa udadheH
tiiram gatvaa = of great ocean, to shore, on reaching; aaditya sannibhaiH sharaiH =
Sun, similar, with arrows/sunrays; samudram kshobhayaamaasa = Samudra, the
Oceangod, [Rama] started to put to turmoil.
"Then, Rama along with Sugreeva and other monkeys has gone to the seashore
of Great Ocean, and when Oceangod is unyielding to give way, then he started to put
the Oceangod to turmoil with his arrows, as with Sungod who puts an ocean to
turmoil with his sunrays... [1179]
Rama became angry at the ocean for not yielding way to the crossover. In order to
make way through the ocean, Rama starts depleting its waters with arrows, sharaaH and in
Sanskrit this word synonyms with the rays of sun, and therefore the similitude of Rama
with Sungod.
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दशयामास च आ ानम्समुः स रताम्

पितः |
समुवचनात्च एव नलम्
सेतु
म्
अकारयत् || ११८०
80. saritaam patiH samudraH = rivers, husband, ocean; aatmaanam
darshayaamaasa = himself, revealed; and Rama; samudra vachanaat ca eva = Ocean
god, upon the word of, also, even; nalam setum akaarayat = by Nala, bridge, put up
to build.
"The Oceangod revealed himself and upon the word of that Oceangod alone,
Rama put up vanara Nala to build a bridge across the ocean... [1180]
Nala, a Vanara engineer, had a boon from his mother. In his childhood he used to
throw playthings into water, only to see them floating. But they were all submerged. His
mother then gave a boon to him saying that whatever article he throws in waters it will
float, may they be toys or stones or boulders. Here that boon is taken advantage of, and a
boulder bridge is built on oceanic waters. This is the gist of Great War canto.
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ते
न ग ा पु
रीम्
लं
काम्
ह ा रावणम्आहवे |
रामः सीताम्
अनुा पराम्ीडाम् उपागमत्
|| ११८१
81. raamaH = Rama; tena = by that bridge; lankaam puriim gatvaa = to the
city, Lanka, having gone to; aahave raavaNam hatvaa = in battle, Ravana, on
eliminating; siitaam praapya = Seetha, on redeeming; anu = subsequently; paraam
vriiDaam upaagamat = much, humiliation, came down with.
"On going to the city Lanka by that bridge and on eliminating Ravana in battle,
Rama redeemed Seetha, but he subsequently came down with much humiliation, since
redeeming Seetha in enemy's place might become controversial... [1181]
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ताम्
उवाच ततः रामः प षम्
जन सं
सिद |
अमृमाणा सा सीता िववे
श लनम्सती || ११८२
82. tataH = thereupon; raamaH = Rama; jana samsadi = among people's,
assemblages; taam = [with] her; paruSam uvaaca = harshly, spoke; satii = [being a]
husbanddevout woman; saa siitaa = she, that Seetha; amRîshhyamaaNaa =
intolerant [of the harsh words of Rama]; jvalanam vivesha = into burning fire, she
entered.
"Then Rama spoke harsh words to Seetha among the assemblages of monkeys,
demons, and others, but she that Seetha being husbanddevout has entered the burning
fire intolerant of those unkindly words of Rama... [1182]
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ततः अि वचनात् सीताम्ा ा िवगत क षाम् |

कमणा तेन महता ैलो म् स चराचरम् || ११८३
स देविष गणम्तुम्राघव महा नः ||
बभौ रामः सं ः पूिजतः सव दे
वतै
ः || ११८४
83. tataH agni vachanaat = then, Firegod, upon the word of; siitaam = about
Seetha; vigata kalmaSaam = rid of, sins; j~natva = on realsing; sam pra hRîsTaH =
very, highly, gladdened; sarva devataiH = by all, gods; raamaH = Rama is; puujitaH
babhau = revered, he became selfresplendent; mahaa aatmanaH = of great, souled
one; raaghavsya = of Raghava; mahataa tena karmaNaa = by great, that,
accomplishment of eliminating Ravana; sa cara acharam = with, mobile, sessile
beings; sa deva Rîshi gaNam = with, gods, hermits, observance; trai lokyam =
three, worlds; tuSTham = became exultant.
"Then, upon the word Firegod,, and Rama realised that Seetha is rid of sins and
he is very highly gladdened. And when all the gods reverenced him for his great
accomplishment in eliminating Ravana, Rama shone forth with his selfresplendence.
Thus all the three worlds inclusive of their mobile and sessile beings, all gods with the
observances of hermits have become exultant for this great accomplishment of the great
souled Raghava... [1183, 84]
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अ िष च लं कायाम् रा स इ म् िवभीषणम् |
कृ
तकृ ः तदा रामो िव रः मुमोद ह || ११८५
85. raamaH = Rama; vibhiishhaNam = Vibheeshana; raakshasa indram = as
demons', chieftain; lakaayaam abhishhichya = in Lanka, on anointing; tadaa = then;
kRîta kRîtya = fulfilled, of his task; he felt so and; vi jvaraH= without, febrility
[about any uncertainty of fulfilling his promises]; pra mumoda = highly, rejoiced
[excepting for Jatayu]; ha = indeed.
"Enthroning Vibheeshana as the chieftain of demons in Lanka, then feeling that
his task is fulfilled, Rama indeed rejoiced highly getting rid of febrility about any
uncertainty of fulfilling his promises, excepting for Jatayu... [1185]
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दे
वता ो वराम्ा समुा च वानरान् |
अयो ाम् थतः रामः पुके
ण सुत्
वृ
तः || ११८६
86. raamaH = Rama; devataabhyaH varam praapya = from gods, boon, on
obtaining; vaanaraan = monkeys; sam utthaapya ca = really, got [dead monkeys] up,
also; su hRît = good, hearted ones; vRîtaH = around him; pushhpakeNa = by
Pushpaka aircraft; ayodhyaam prasthitaH = towards Ayodhya, travelled;.
"Rama obtained boon from gods to get all the dead monkeys up on their feet as
though woken up from sleep, and he travelled towards Ayodhya by Pushpaka aircraft,
with all the good hearted friends around him... [1186]
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भर ाज आ मम् ग ा रामः स परा मः |

भरत अं ितकम्
रामो हनू
मं
तम् सजयत् || ११८७
87. satya paraakramaH = by truthfulness, a valorous one; raamaH = Rama;
raamaH = one who pleases one and all; bharadvaaja aashramam gatvaa = Sage
Bharadwaja's, hermitage, on going; hanuumantam = Hanuma; bharatasya antikam
vyasarjayat = Bharata, to the near of, [Hanuma] is let off, is sent.
"Rama, the truthvaliant, has gone to the hermitage of Sage Bharadwaja en route,
and he has also sent Hanuma to the near of Bharata beforehand... [1187]
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पु
नः आ ाियकाम्
ज न् सुीव सिहतः तदा |
पुकम् तत्
समा नं
िद ामम्
ययौ तदा || ११८८
88. punaH = further; sugriiva sahitaH saH = Sugreeva, along with, he that
Rama; tat pushhpakam sam aaaruuhya = that, Pushpaka [aircraft,] well boarded;
aakhyaayikaam jalpan = episodes, jovially telling; tadaa = then; nandigraamam
yayau = to Nandigrama, went to.
"Then on boarding Pushpaka aircraft again after leaving the hermitage of
Bharadwaja, and telling episodes jovially to Sugreeva and others about the events in the
days of his exile in forests, while flying overhead of the very same places, Rama went
to Nandigrama, where Bharata is available... [1188]
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नं
िद ामेजटाम्
िह ा ातृ
िभः सिहतो अनघः |
रामः सीताम्अनुा रा म् पु
नः अवा वान् || ११८९
89. anaghaH raamaH = impeccable, Rama; nandigrame = in Nandigrama;
bhraatRîbhiH sahitaH = brothers, joining with; jaTaam hitvaa = matted hairlocks,
removed; siitaam anupraapya = Seetha, on regaining; punaH raajyam avaaptavaan =
again, kingdom, regained.
"That impeccable Rama rejoining with all of his brothers in the village
Nandigrama removed his matted locks of hair along with them. Thus he, on regaining
Seetha and on discarding hermit's role again became a householder, and he regained his
kingdom also... [1189]
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ो मु
िदतो लोकः तुः पुः सु
धािमकः |
िनरामयो िह अरोगः च दुिभ भय विजतः || ११९०
90. [tataH = then, when Rama is enthroned]; lokaH = world is; pra hRîsTaH
muditaH = highly, regaled, rejoiced; tuSThaH = exuberant; puSThaH = abundant;
su dhaarmikaH = rightly, righteous; niraamayaH = without, troubles; a rogaH =
without diseases; durbhiksha bhaya varjitaH = famine, fear, free from.
"When Rama is enthroned then the world will be highly regaled and rejoiced,
exuberant and abundant, also rightly righteous, troublefree, diseasefree, and free from
fear of famine..." Thus Narada is foreseeing the future and telling Valmiki. [1190]
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न पुमरणम् केिचत् पुषाः िचत् |

नायः च अिवधवा िन म् भिव पित ताः || ११९१
91. puruSaaH = men; kvachit = anywhere; kimchit = in the least; putra
maraNam = son's, death; na drakshkyanti = will not, see [men are not seeing];
naaryaH ca = ladies, also; a vidhavaaH = without, being widowed; nityam = always;
pati vrataaH = husband, devout; bhavishhyanti = they will become [women will be.]
"While Rama is on the throne men will not see the deaths of their children
anywhere in their lifetime, and the ladies will remain husbanddevout and unwidowed
during their lifetime... [1191]
When it is said that 'women are unwidowed and their husbands are ever living...'
Dasharatha's widows can be pointed to contradict this statement. But it is said 'when a
woman is with her son/sons living, though her husband dies, she is still a 'wife of
somebody...' thus she is still unwidowed.
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न च अि जम्भयम्
िक त् नअ ु म ज वः |
न वातजम्भयम्िक त्न अिप र कृतम्
तथा || ११९२
न च अिप ु
त्
भयम्त न त र भयम्तथा |
92, 93a. tatra = there in his kingdom; agni jam bhayam = by, caused, fear;
kimchit = in the least; na = is not there; jantavaH apsu na majjanti = cattle, in
[flood] waters, not, drowning; vaata jam bhayam = wind, caused, fear; kimchit = in
the least; na = is not there; tathaa = likewise; jvara kRîtam api = fever [disease]
caused by, even; na = is not there; kshut bhayam api = hunger, fear, even; na = is
not there; tathaa = likewise; taskara bhayam = thief, fear from; na = is not there.
"In the kingdom of Rama there is no fear for subjects from wildfires, galestorms
or from diseases, and there is no fear from hunger or thieves, nor the cattle is drowned
in floodwaters, as well... [1192, 93a]
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नगरािण च रा ािण धन धा यु तािन च || ११९३

िन म्मु िदताः सव यथा कृत युगेतथा |
93b, 94a. nagaraaNi raasTraNi ca = townships, remote] provinces, as well;
dhana dhaanya yutaani = wealth [coin,] grain, having [replete with]; sarve kRîta
yuge yathaa = all subjects, Krita era, as to how [people lived]; tathaa = likewise;
nityam pra muditaaH = always, highly, gladdened.
"May it be a township or a remote province, it will be replete with coin and
grain, and as to how people lived in high gladness during the earlier Krita era, likewise
people will live in Rama's period also with the same gladness... [1193b, 94a]
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अ मे
ध शतै
ः इ ा तथा ब सुवणकै ः || ११९४
गवाम्
को यु तम्
द ा िव ो िविध पू वकम् |
असं े
यम्धनम् द ा ा णे भो महायशाः || ११९५
94b, 95a. mahaa yashaaH = highly, illustrious [Rama]; ashvamedha shataiH =
Horse Rituals, hundreds; tathaa = like that; bahu suvarNakaiH = plenteous, gold
[rituals in which plenty of gold is donated]; iSThvaa = on performing; gavaam koTi
ayutam = cows, in crores [millions,] ten thousand; a sankhyaayam = not, countable;
dhanam = wealth; braahmaNebhyaH = to Brahmans; vidvabhyaH = to scholars;
vidhi puurvakam = customarily; dattvaa = on donating; [brahma lokam gamishhyati
= to Brahma's, abode, he will proceed.]
"On performing hundreds of HorseRituals and rituals wherein plenteous gold is
bounteously donated, likewise on donating millions of cows and uncountable wealth to
Brahmans and scholars, that highly illustrious Rama will proceed to Brahma's abode, in
future... [1194b, 95a]
By the wording 'highly illustrious...' Govindaraja tells that 'for a small criticism from
a small fellow, Rama deserted his wife... hence he is illustrious...' Then 'he will go to
Brahma's abode...' a repeated expression, indicates that this epic is composed during
Rama's time as he also gave an ear to it through Kusha and Lava, so his journey to heaven
will happen henceforth from now.
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राज वं
शान्शत गु
णान्थाप इ ित राघवः |
चातु
र्
व म् च लोकेअ न् े े धम िनयो ित || ११९६
96. raaghava = Raghava; asmin loke = in this, world; sata guNaan = in
hundred folds; raja vamshaan = king's, dynasties; sthaapaiSyati = will establish;
chaatur varNyam = four, castesystem; sve sve dharme niyokhsyati = in their, their,
probity, posit in.
"In this world Raghava will establish kingly dynasties in hundredfold and he will
be maintaining the fourcaste system positing each in his own probity, may it be caste
bound or provincialkingdombound probity, in order to achieve a perfect social
harmony... [1196]
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दश वष सह ािण दश वष शतािन च |
रामो रा म्
उपािस ा लोकम्या ित || ११९७
97. raamaH = Rama; dasha varSa sahasraaNi = ten, years, thousand; dasa
varsha sataani ca = ten, years, hundred, also; raajyam upaasitvaa = kingdom, on
reverencing; brahma lokam gamishhyati = Brahma's abode, voyages.
"On reverencing the kingdom for ten thousand years plus another one thousand
years, i.e. for a total of eleven thousand years, Rama voyages to the abode of Brahma...
[1197]
In rama raajyam upaasitvaa... the word used is upaasana is not ruling by sceptre but
it is 'reverentially idolising the kingdom...' as one would regard or treat his personal god
with reverence. Rama thus reverenced his kingdom as a devotee of his subjects and this is
the concept of raama raajya. The brahma loka is not the abode of fourfaced Brahma, but
still higher abode, rather vaikunTha itself.
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इदम् पिव म्पाप म्पु म्वे

दै
ः च सं
िमतम् |
यः पठे
त्राम च रतम्
सव पापै
ः मु ते || ११९८
98. pavitram = holy; papa ghnam = sin, eradicating; puNyam = merit
endowing; vedaiH sammitam ca = with [teachings of] all Vedas, conformable,
even; idam = this; raama caritam = Rama's, legend; yaH = who [whoever]; paThet =
studies; sarva paapaiH pra mucchyate = from all, sins, verily, liberated.
"This Ramayana is holy, sineradicating, meritendowing, and conformable with
the teachings of all Vedas... and whoever reads this Legend of Rama, he will be verily
liberated of all his sins... [1198]
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एतत्
आ ानम् आयुम्पठन्
रामायणम् नरः |
स पुपौ ः स गणः े ग महीयते|| ११९९
99. aayuSyam = lifespanenriching; aakhyaanam = narrative of actuality; etat
= this; raama aayaNam = Rama's, peregrination; paThan = while reading if read;
naraH = a human; sa putraH pautraH = [will be] with, with sons, grandsons; sa
gaNaH = with, groups [of kinfolk, servants etc]; on enjoying worldly comforts;
pretya = after demise; svarge mahiiyate = in heaven, he will be adored.
"Any man who reads this lifespanenriching narrative of actuality, Ramayana,
the peregrination of Rama, he will be enjoying worldly pleasures with his sons and
grand sons and with assemblages of kinfolks, servants et al., as long as he is in this
mortal world and on his demise, he will be adored in heaven... [1199]
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पठन्ि जो वाक्ऋषभ म् ईयात् |

ात्ि यो भूिम पित म् ईयात् ||
विणक्जनः प फल म् ईयात् |
जनः च शूो अिप मह म् ईयात्|| १११००
100. paThan = he who reads this Ramayana; janaH = that man; dvijaH syaat =
a Brahman, if he were to be; he will be; vaak Rîshhabhatvam iiyaat = in speech,
bullishness [shrewdness, excellency] obtains; kshatriyaH [syaat] = Kshatriya, [if he
were to be]; bhuumi patitvam iiyaat = on land, lordship, he obtains; vaNik janaH =
Vyasya, person [if he were to be]; paNya phalatvam iiyaat = by sale items,
monetarygains, he accrues; shuudraH api ca = Shudra, even, also, [if he were to
be]; mahatvam iiyaat = [personal] excellence, he acquires.
"A man reading this Ramayana happens to be a Brahman, one from teaching
class, he obtains excellency in his speech, and should he be Kshatriya person from
rulingclass, he obtains landlordship, and should he be Vyshya person from trading
class, he accrues monetarygains, and should he be a Shudra person from working
class, he acquires his personal excellence..." Thus Sage Narada gave a gist of
Ramayana to Sagepoet Valmiki. [11100]
.
gAyatri rAmAyaNa
In the first chapter of Bala Kanda the gist of Ramayana is imbibed and it called
samkshepa raaamayana, or also called bala raamaayana . The youngsters are asked to
recite these stanzas daily for longevity and a perfect personality like that of Rama. The
summarised stanzas reflected here are from the main epic. The cantowise
summarisation is as below:
1. Bala Kanda [Book I] verses I18 to 18
2. Ayodhya Kanda [Book II ] verses I118 to 28
3. Aranya Kanda [Book III] verses I129 to 57
4. Kishkindha Kanda [Book IV] I158 to 71
5. Sundar Kanda [Book V] I172 to 78
6. Yuddha Kanda [Book VI] I179 to 90
7. Uttara Ramayana [Book VII] I191 to 97
8. Phala Shruti [Results of Recitation] I198 to 100
Valmiki composed Ramayana according to the letters of Gayatri Hymn and they
are identified with the following verses in all cantos:
ोके
न ित साह ंथमे मात्|
गायि अ रम्एकैकम्थापयामास वै
मुिनः ||
१. त
तपः ा ाय िनरताम् तप ी वा दाम् वरम् |
नारदम् परप वा ीिकर् मुिन पु ंगवम् || १११
२. स
स ह ा रा सान् सवान् य ान् रघुनंदनः |
ऋिषिभः पू िजतः त यथा इ ो िवजये पु
रा || १३०२४
३. िव
िव ािम ः स रामा ुुा जनक भािषतम् |
व राम धनुः प इित राघवम् अ वीत् || १६७१२ बालका म्
४. तु
तुाव अ तदा वं शम्िव स िवशाम् पते ः|
शयनीयम् नरे तत् आसा ित त || २१५१९
५. व
वनवासम् िह सं ाय वासां िस आभरणािन च |
भतारम् अनुग ंै सीतायैशु रो ददौ || २४०१४
६. रा
राजा स म् च धमः च राजा कु लवताम् कु लम् |
राजा माता िपत चैव राजा िहतकरो नृ णाम् || २६७३४
७. िन
िनरी स मुतम् तु ददश भरतो गुम् |
उटजे
रामम्आसीनम् जटा म दल धा रणम् || २९९२५ अयो ाका म्
८. य
यिद बु ः कृता टु म् अग म् तम् महामु िनम् |
अ एव गमने रोचय महायशः || ३११४४
९. भ
भरत आय पु ू
णाम् मम च भो |
मृ
ग पम् इदम् म् िव यम् जनिय ित || ३४३१८
१०. ग
ग शी म् इतो राम सुीवम् तम् महाबलम् |
वय म् तम्कु ि म् इतो ग ा अ राघव || ३७२१७ अर का म्
११. दे
देश कालौ ती ममाणः ि य अि ये |
सुख दु ःख सहः कले सुीव वशगो भव || ४२२२०
१२. व
वंाः ते तु तपः िस स सा वीत क षाः |
ाः ते
अिप सीतायाः वृ ि म् िवनय अ तै ः || ४४३३३ िक ाका म्
१३. स
स िनिज पु रम्ेाम् लं काम् ताम् काम िपणीम् |
िव मे ण महते जा हनु मान् मा त आ ज || ५४१
१४. ध
ध ा दे वाः स ग वा िस ाः च परम ऋषयः |
मम प येनाथम् रामम् राजीव लोचनम् || ५२६४१
१५. म
मं
गलािभमु खी त सा तदा आिसत् महाकपे ः|
उपत थेिवशाला ी यता ह वाहनम् || ५५३२८ सुरका म्
१६. िह
िहतम् महाथम् मृ
दु हे
तु सं िहतम्
तीत कालायित संित मम् |
िनशंय तद् वा म् उप थत रः
संगवान् उ रम् एतत् अ वीत् || ६१०२७
१७. ध
धमा ा र साम्ेः संा ो अयम् िवभीषणः |
लं
कैयम्ु वम्ीमान् अयम्ा ोित अक कम् || ६४१६७
१८. यो
यो व पाता अशिन सि पातान्
न चुुभे वा अिप चचाल राजा |
स राम बाणा अिभहतो भृ श आतः
चचाल चापम् च मुमोच वीरः || ६५९१४१
१९. य
य िव मम् आसा रा स िनधनम् गताः |
तम् म े राघवम् वीरम्नारायणम् अनामयम् || ६७२११
२०. न
न तेद िशरे रामम् दहंतम् अ र वािहनीम् |
मोिहताः परम अ े ण गा वण महा ना || ६९३२६
२१.
णंय देवता ः च ा णे ः च मै िथली |
ब अं जली पुटा च इदम् उवाच अि समीपतः || ६११६२४ युका म्
२२. च
चलनात् पवत इ गणा दे
वाः च कं िपताः |
चचाल पावती च अिप तदा आ ा महेरम् || ७१६२६
२३. द
दाराः पुा पु
रम्रा म् भोग आ ादन भाजनम् |
सवम् एव अिवभ म् नो भिव ित ह र ई रः || ७३४४१
२४. य
याम्एव राि म्श ुः पण शालाम् समािवशत् |
ताम्
एव राि म्सीता अिप सू ता दाकर यम् || ७६६१ उ रका म्
इदम्
रामायणम्कृ म् गाय ी बीज सं
यु
तम्
|
ि संम् यः पठे
त्िन म्सव पापैः मु ते
||
यावत्आवततेच म्यावित च वसु

ं
धरा |
तावत्वष सह ािण ािम म् अवधारय ||
मं
गलम्कोसलेाय महनीय गु णा ने|
च वित तनू
जाय सावभौमाय मं
गलम्||
इित गाय ी रामायणम्

सं
पू
णम्

इित वा ीिक रामायणे

आिद का े
बाल का ेथमः सगः ||
Thus, this is the 1st chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of
India.
Verse Locator for Book I : Bala Kanda Book Of Youthful Majesties : Chapter 1
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© 1998, Desiraju Hanumanta Rao [Revised: July, 2005]


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11/28/2015 Valmiki Ramayana ­ Bala Kanda ­ Sarga 1

Book I : Bala Kanda ­ Book Of Youthful Majesties

Divine sage Narada arrives at the hermitage of Sage Valmiki in order to

The efficacy of Opening Verse

vibhuuti 'Supreme Person's playful acts...' hence he continuously and constantly

kR^ita j~naH ca satya vaakyaH dhR^iDha vrataH

aham buddhvaa = I, having known [from Brahma]; vakshyaami = I speak on.

इ ाकुवंश भवो रामो नाम जनै

समः सम िवभ अं गः ि वणः तापवान् |

जापित समः ीमान्

are the three reputed commentators on Ramayana among many others.

सवदा अिभगतः स ः समुइव िस ु िभः |

heart is unfathomable like an ocean; dhairyeNa hima vaan iva = by fortitude,

िव ुना स शो वीय सोमवत्ि य दशनः |

purposes of country's welfare...[1­1­29b, 20, 21a]

स स वचनात् राजा धम पाशेन सं

तम्जं तम्ि यो ाता ल णः अनु जगाम ह |

राम दियता भाया िन म्ाण समा िहता || १­१­२६

subjects, because Guha reposes love in Rama. Govindaraja.

"But on reaching that great­souled Rama, who is a vanquisher just by his

स कामम्अनवा एव राम पादा उप ृ

िव तु महाअर म् रामो राजीव लोचनः |

वसतः त राम वनेवन चरै

place in Dandaka forest, a resident of; shuurpaNakhaa = Shuurpanakha; raakshsii =

ततः शूपणखा वा ात् उद्

ततो ाित वधम्ुा रावणः ोध मू िछतः || १­१­४९

वायमाणः सुब शो मारीचे

अना तुतत्वा म् रावणः काल चोिदतः || १­१­५१

गृम्च िनहतम् ा ताम्ुा च मै िथलीम्

maargamaaNaH = in forests, for Seetha, while searching; ruupeNa vikR^itam = in

सुीवः च अिप तत्सवम्ुा राम वानरः || १­१­६०

ततो वानर राजे

ित ातम्च रामेण तदा वािल वधम्ित || १­१­६२

सुीवः शंिकतः च आसीत्िन म् वीयण राघवे || १­१­६३

उ मिय ा महाबा ः े च अ महाबलः |

Govindaraja cleaves the compound utsmayitvaa to ut smayitvaa and takes ut 'to

ततः अगजत्ह रवरः सुीवो हे

अनु मा तदा ताराम्सुीवे

ततः सुीव वचनात्ह ा वािलनम्आहवे |

70. raaghavaH = Raghava; sugriiva vachanaat = Sugreeva's, upon word;

अ े ण उ ु म् आ ानम्ा ा पै तामहात् वरात् |

ततः सुीव सिहतो ग ा तीरम्

दशयामास च आ ानम्समुः स रताम्

ततः अि वचनात् सीताम्ा ा िवगत क षाम् |

भर ाज आ मम् ग ा रामः स परा मः |

न पुमरणम् केिचत् पुषाः िचत् |

नगरािण च रा ािण धन धा यु तािन च || १­१­९३

इदम् पिव म्पाप म्पु म्वे

पठन्ि जो वाक्ऋषभ म् ईयात् |

यावत्आवततेच म्यावित च वसु

इित गाय ी रामायणम्

इित वा ीिक रामायणे

© 1998, Desiraju Hanumanta Rao [Revised: July, 2005]

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11/28/2015 Valmiki Ramayana Bala Kanda Sarga 1

Book I : Bala Kanda Book Of Youthful Majesties

purposes of country's welfare...[1129b, 20, 21a]

राम दियता भाया िन म्ाण समा िहता || ११२६

"But on reaching that greatsouled Rama, who is a vanquisher just by his

ततो ाित वधम्ुा रावणः ोध मू िछतः || ११४९

अना तुतत्वा म् रावणः काल चोिदतः || ११५१

सुीवः च अिप तत्सवम्ुा राम वानरः || ११६०

ित ातम्च रामेण तदा वािल वधम्ित || ११६२

सुीवः शंिकतः च आसीत्िन म् वीयण राघवे || ११६३

नगरािण च रा ािण धन धा यु तािन च || ११९३